The other parte of Christian questions and answeares which is concerning the sacraments, writte[n] by Theodore Beza Vezelian: to which is added a large table of the same questions. Translated out of Latine into Englishe by Iohn Field.

¶ A Table of the questi∣ons expounded in this other part, according to the number of the fi∣gures 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latines haue turned Sacramēt, is not any where spoken of the ancient or of those same newe ceremonyes in the holy scriptures, to which notwith∣standing there is not any thing added;
• 2 Why the Grecians called these rytes, mysteries.
• 3 Why the Latines called the same Sa∣craments.

The groundes of the definition of a Sacrament.

• 4 That the Sacraments are therefore ad∣ded 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 know∣ledge of things.

• 5 After what manner the eyes serue to the knowledge of spirituall things.
• 6 God giueth all the opinions of Christi∣an religiō to euery sort of men, though not with the sinne and a lyke maner of teaching.
• 7 By the Sacramentes although other∣wyse, yet nothing more is taught in the Church then in the plaine and sim∣ple worde.
• 8 The manner of teaching by the Sacra∣mentes, because of the worde adioy∣ned 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 Sacra∣craments.
• 10 Some signes are naturall, some mon∣struous, othersome voluntary.
• 11 The Sacramentes are neyther natural nor monstruous, but meerely volun∣tary.
• 12 Of voluntary signes some are onely for memory, others are simply signi∣ficatiue, 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 ta∣taken for a signe.
• 14 What the working worde is, and ge∣nerally what is the vse of wordes.
• 15 Sacraments without vse, haue not the effect of a Sacrament.
• 16 Christ him selfe, not onely that which we obtayne in him, is the thing sig∣nified, 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 ex∣pressed 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 Sacra∣ments.
• 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 mat∣ter 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 be∣nefite of nourishment.
• 35 What it is to apply the benefites of Christ vnto vs 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 toge∣ther 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 belon∣geth 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 soe∣uer 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 respe∣ctiue, set forth by examples.
• 50 The reall presence and the sacramental presence diuerse.
• 51 The sacramental presence dependeth vpon the onely 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 onely receiued of the mynde, endued with fayth.
• 55 Neither the person of the worde, nor the soule of Christ, can otherwise bee receiued of vs then by an effectual ver∣tue and operation,
• 56 The cleauing or sticking of the same body with ours is monstrous.
• 57 Notwithstāding it behoueth vs to be

• vnited to Christ himselfe in deeed, but spiritually.
• 58 Why this partaking and communica∣ting 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 communica∣ted 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 Sacra∣mēts can haue 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 Sacra∣mentes is more significant then of the Fathers.
• 74 The Fathers and wee haue 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 pro∣per.
• 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 vs in the Sacra∣mentes.
• 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 Sa∣cramentes.
• 86 What the vse is, of the Sacramental figuratiue formes.

Of the number of the Sacraments of Christians.

• 87 That there are onely two Sacraments of the Christian Church.

Of Baptisme.

• 88 What the woorde Baptisme impor∣teth.

• 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 Bap∣tisme.

Of the thinges signified in Baptisme.

• 92 The thing that is signified by the Ele∣ment 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 Bap∣tisme is signified by the ancient sprink∣ling of the blood.
• 96 What it is, to put on Christ
• 97 What the outward washing in bap∣tisme 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 onely a signe, but also a seale.
• 103 The causes & parts of Baptisme.
• 104 What the formal woorde of Bap∣tisme is.
• 105 What it is to baptize into the name of the father, & of the Sonne, and of the holy Ghost.
• 106 The Apostles haue chaunged no∣thing in the formall worde of bap∣tisme.
• 107 What the effectes of baptisme are, and from whence they arise.
• 108 Sinne is one thing, and sinnes ano∣ther.
• 109 What the remission of sinnes is.
• 110 What regeneration is.
• 111 At what time the effecte of bap∣tisme beginneth,
• 112 Baptisme abolisheth not sinnes on∣ly past.
• 113 How farre foorth originall sinne ii taken away by baptisme.

Sundrie Questions concerning Baptisme.

• 114 How farre foorth Baptisme is neces∣sary 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 bapti∣zed 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 ad∣mitted to Baptisme.
• 121 Neither of the Iewes.
• 122 & 123 The children which are borne eyther of the Parents being a Belee∣uer, are probably thought to belong vnto 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, con∣cerning 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 dis∣cretion and not yet baptized, is not foorthwith to bee baptized.
• 134 Vpon what condition the children of Papistes are to bee baptized, also of Iewes and Turkes.
• 135 The children of all sortes of Here∣tikes not to be baptized.
• 136 The office of baptizing is comman∣ded 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 al∣though defiled, yet it is a bap∣tisme.
• 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 bap∣tisme, 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 Euery 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 Sa∣crifice.
• 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 Sa∣cramentall ryte in the supper of the Lord, which ought to be kept.
• 177 & 178 The proportion and agree∣ment of the signes with the thinges signified.
• 179 Why there is a double Element v∣sed 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 ra∣ther 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 bles∣sing are free in the Church.

• 186 & 187. A certaine forme of that Sa∣cramētal 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 in∣stitution may be called woorking wordes to such as haue 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 ouer∣passed, there is no supper of the Lorde.

• 197 A fault in the person, or in the do∣ctrine, 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 e∣uery one, therefore whosoeuer re∣ceiueth the signes, receiueth also Christ.
• 200 & 201 Euery one heareth not the worde and vnderstandeth the myste∣ries: neither euery one that vnder∣standeth them, applieth them to him∣selfe.
• 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 Sacra∣ment consisteth not onely in these wordes.

• 204 The distribution of these proposi∣tions 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 figu∣ratiue, is proued by arguments ta∣ken from the woordes themselues of the propositions, and of the rea∣son of the proposition.
• 222 &c. Other argumentes taken from the things going before and com∣ming

• 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 Sacra∣mentes.
• 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 pro∣pertie of the glorified bodye of Christ.
• 238 An argument from a necessary con∣sequent.

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 Chri∣stians.

• 242 Of the celebration of the Supper of the Lord in priuate houses besides the time of the Ecclesiastical mee∣ting.
• 243 Common bread rather to bee vsed then sweete bread.
• 244 & 245 Of that shewe, carying about and worshipping vsed in the Eu∣charist.
• 249 Whether all commers are to be ad∣mitted 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 im∣pure.
• 249 Euerie one is willed to come wor∣thily to the supper.
• 250 A preparation to a refutation here after.

An ende of the Table of the Questions