seale of the promise of euerlasting life but some certayn thing that God hath simply appoynted also for this end that he might signifie some other thing to be fulfilled in the newe Testament So in that Noah was saued out of the waters and by the waters themselues in the Arke it was a Type or figure of Baptisme wherby the Churche shut vp as it were in Christe is saued So Israel passing through the Sea and comming safe thorowe a Cloude from Heauen shrowding them it represented the Mysterye of the same Baptisme 102. Question But why doest thou vse the worde of sealing Answeare That I may meete with the slaunders of them that say that we take baptisme onely as a token or rather onely as it were a difference whereby Christians are distinguished from them that bee no Christians forasmuche as this sacrament succeeded Circumcisiō which was not onely a signe but also a seale of righteousnes by fayth 103. Question I woulde therefore thou shouldest shewe vnto mee particularly the causes the partes and the effectes of Baptisme Answeare The efficient cause is Christ The outward visible matter is water with the sacramental rites the inwarde inuisible matter is Christe himselfe with his gifts The outward forme is the maner of administration it selfe ordeined of Christ himselfe the inwarde forme the baptisme of the holy Ghost the essencial parts are the signes the things signified The whole partes is the Element Christ himself with his gifts the action and the worde 104. Question But what is this worde Answeare Teach yee al baptising them in the name of the father the Sonne the holy Ghost Mat. 28. 19. Preach the Gospel to euery creature he that shall beleeue and be baptized shal be saued Mark 16. 15. 16. 105. Question What meaneth in the name Answeare Hereby is declared that Baptisme is a solemne vowe whereby hee that is baptized doeth wholly vowe himselfe too one GOD in Trinity also a solemne action in which GOD witnesseth that he receiueth him that is baptised intoo his owne hande that in very deede this same fourme is as it were an Epicomie or Summarie of the whole Christian faith with the solempne sealing thereof 106. Question And yet notwithstanding it semeth that the Apostles changed somwhat in that same forme as beyng sayd to haue baptized in the name of Christ Answeare By these woordes it is not shewed after what maner the Apostles baptized For who can probably thinke that the Apostles in that expresse prescription of our Maister in euident and plaine woordes commaunded did chaunge any thing at all And it is most plaine throughout the whole Ecclesiasticall Hystorie that that forme was alwaies kept 107. Question But to what end is that same into the name of Christ Answeare To witte that the ende it selfe the fruites it selfe and to bee short the very matter it selfe of Baptisme might be declared Question But what are the endes of Baptisme Answeare This shall very well be vnderstoode by the effectes Question And what are the effectes of Baptisme Answeare If thou call Baptisme that onely which the Minister doeth the effect of Baptisme is nothing Question This seemeth a harde saying to me Answeare And yet so Paule speaketh when he sayeth that hee which planteth and hee 1. Cor. 3. 7. which watereth are nothing But the case standeth thus In very deede the ministery of men is somewhat yea indeede it is that very thing that whosoeuer despiseth despiseth GOD himselfe But as I haue sayd before so God Luke 10. 16. vseth the ministerye of men that the whole woorking power resteth in God himselfe neyther doth the same here fal out as in them whom God vseth to the maintenance of this mortal life of men For fathers in begetting of children are suche instrumentes of GOD that the engendering power of the bodye and the receauing power of powring in lyfe is engraffed in Fathers and Mothers and the same GOD hath geuen his power both to meates for nourishment and too medicines for curing of diseases But in those which concerne the Saluation of men lost in themselues hee so vseth theyr woorke whom hee appoynteth too the woorde of saluation and too the administration of the Sacramentes that besides the declaration of his will from whome they are sent they bring to passe nothing at all Therefore the effect of the minister is this that pouring forth water he wetteth him that is to be baptised but now the only effect of water poured foorth whether it bee common water or sacramentall appointed to an holy vse if it be simply considered in it selfe is that his bodie who is sprinkled with it be made wet and washed But he which baptiseth inwardly by the spirite that is to say by his diuine power dooth alone perfourme farre other thinges to witte altogether diuine and heauenly thinges notwithstanding the ministery of men come betweene to witte the forgiuenesse of sinnes by free vndeserued imputation and regeneration which is the effect of the holy Ghost dwelling in vs and by little and little abolishing sinne in vs. 108. Question Doest thou therefore distinguish betweene sinne and sinnes Answeare Yea what else For the Apostle is woont to call that naturall corruption of the whole man sinne or else the flesh set agaynst the spirite Iohn 3. 6. and oftentymes in other places which also by it selfe is sinne when it dissenteth from the Lawe of God and inforceth to sinne whervpon it is called sinne sinning Rom. 7. 13. Now all the transgressions of the commaundementes of GOD are called sinnes that is to say those which sinne bringeth foorth in vs euen as a husband begetteth children by his wife Rom. 7. 5. 109. Question What therefore doest thou call remission of sinnes Answeare That same great benifite whereby it is brought to passe that the satisfaction and obedience of Christ being imputed vnto vs those transgressions are not only layd too our charge but also in their place the fulfilling of the Law perfourmed by Christ is set and appointed 110. Question But what callest thou regeneration Answeare Another gift of the same Christ whereby it is brought too passe that that corruption both in respect of the guiltinesse of it and in respect of it selfe onely is not imputed vnto vs but also is corrected by litle and little in vs. 111. Question But doeth that same power of the spirit by little and little abolishing the old man in vs and creating the newe begin euen from the very first moment of Baptisme Answeare Fye vpon this errour also of the worke wrought The fruite of Baptisme therefore beginneth in that moment or time wherein fayth beginneth which in very deede sometime goeth before Baptisme as appeared in Cornelius Act. 10. 47. But sōtime foloweth Baptisme as in children that are baptised sometime slowlyer and sometimes later as they grow and waxe and and are of the number of the elect Finally the fruite of Baptisme is not to be restrayned to that same moment
¶ The other parte of Christian Questions and Answeares which is concerning the Sacraments writteÌ„ by Theodore Beza Vezelian to which is added a large Table of the same Questions Translated out of Latine into Englishe by Iohn Field Imprinted at London by Thomas Woodcocke 1580. ¶ To the Christian Reader Least any man shoulde be offended with the reading of these thinges which are here written Beza testifieth that he will be readie to conferre Christianly with any concerning the same geue place too those who shall teache more certayne thinges out of the worde of God ¶ To the Vertuous and Godly Ladie whom the Lorde by his grace hath made gratious a Partaker of his gratious gifts in a farre better hope both of life calling then this the Ladie Katherine Duchesse of Suffolke Iohn Field wisheth encrease of grace constancy and perseuerance in his blessed trueth to the ende Amen I Cannot conceale Vertuous Gratious Ladie the manifolde benefits that not onely I but many others of the faithful seruants of God haue receiued at your graces hand And forasmuch as I am perswaded that the only glory of God desire of aduancing his trueth hath beene the chiefe Prouokers of this your goodnesse I seeno cause but that I both for me selfe and for them some of them being now a sleepe in the Lord resting from their laboures shoulde haue care to shew that thankfulnes good duetifull encouragement towardes your Grace that therein your goodnesse hath iustly deserued And this is the cause why at this time I am bolde too dedicate these poore labours of mine vnto your Grace as a poore pledge of my humble duety and a testimony too the posterity of your hearty good will and vnfained loue to the glorious trueth of God And albeit in respect of me and my labor it be most vnworthy your gratious protection yet in respect of that excellent instrument of GOD who wrote it the matter conteined in it and the necessary vse of it for this time it is not onely worthy your defence but deserueth great thankes of the whole Churche of GOD as geuing light too many harde and doubtfull poyntes concerning the Sacramentes and cleerely satisfying the intricate Questions of curious demaunders besides that it stoppeth the mouthes of many carping aduersaries both papists and Vbiquitistes who maintayne I wotte not what straunge and monstruous opinions And surely the knowledge of these thinges how needefull they are too all Christians may heereby plainely appeare for that Sathan the father of Lies and aduersary of Gods euerlasting trueth bestirred himselfe neuer more busily for the ouerthrow and corrupting of it then in this last age of the worlde that partly by the bitter inuasion of craftie and pestilent Heretikes partly by the malice of ignoraunce in many that professe themselues Christians hee might euen swallow vp if it were possible the moste beautifull spouse of the Sonne of God But this is our comforte that hee hath her in keeping who wil preserue her who hath taken accompte of her members and will not loose one who will lead her into all trueth and so mightily defende her that Hell gates shall not preuaile against her And too her vnder your name good Madam doe I consecrate auow this poore myte for the causes aforesaid most humbly beseeching you too accept of it with the same affection that I offer it I doe it not after the manner of the worlde to get or craue any thing I do it not to puffe you vp to pride and vainglory but to prouok you to good things that you may goe cheerefully on in that happy course of the Gospel wher into by his bouÌ„tiful goodnes you are entred Your Grace now waxeth old the dayes of your wearisome pilgrimage passe on apace your continuall sickenesse paynes and infirmities are messengers of preparation too an other and better place You haue therefore to looke about you and to set all thinges in order towardes that heauenly iourney Not onely to giue order for those things that concerne the Christian duety of yours towards that great God that you may leaue an holy posterity after you or at least depart with a cleare conscience for hauing perfourmed that duety but also may your selfe bee furnished of that prouision that may make you stande with peace in his sight For the Lord knoweth vs. He seeth vs proueth our hearts The wicked hee will gather as a flocke together too the slaughter and will consecrate them to death There is no escape too bee made from him for if they flie from his terrour they shall fall into the pit and if they escape the pit yet they shall fall into the snare They that are farre of shal be smitteÌ„ with the plague and they that are at home with the sworde yea they that remayne the famine shall consume them Where shall the wicked stand if they scape the Lyon a Beare shal fal vpon them and if both Lion and Beare touche them not yet leaning in theyr owne home vpon the wall as the Prophet sayeth An adder shall sting them O that the wicked of the worlde that haue no feare of God who so delight in iniquitie that they neuer satisfie theÌ„selues in sinne nor make no ende in their wrethed pleasures would but consider Gods iudgements for then vndoubtedly the terror of his name woulde be as a bridle to holde them backe from those monstruous transgressions that now adayes they commit with all greedinesse without all shame modesty If couetousnesse be in the head of all as the Prophet saith Is ther any one that shal not perishe with the sword there shal be no way to flie yes they shall flie but not one shal thereby be saued If they goe downe to hell his hand shall fetch theÌ„ out if they ascend eueÌ„ to heaueÌ„ he shal throw them downe Admit they eat drink yet shal they not be satisfied Their deuises counsailes shal be scattered because GOD is with his chosen If the Lord haue determined who can defeate his purpose if his hand be stretchâ—d out who caÌ„ turn it away Feare ye wicked What though your concorde bee strong and your purpose is too perke and peere into heauen shal not the Lord scatter you Iob. 6. 17. or euer you bee warme in your place Thanks be to God who hath separated vs from the wicked that we shold bee free from their destruction And let vs keepe our selues from them that they make vs not sinne agaynst our God If the Lord deliuer them into Enod 23. 33. our handes let not our eyes spare them to the death let vs not pittie them nor make any league with theÌ„ Psal 26. 4. I haue not sit saith good Dauid with the Counsell of vanitie and I will not enter with those that deale in wicked things They that helpe them are lyke vnto them they shall drinke of the wine of his wrath they shal drinke of that which
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 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 vertue 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 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 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 Sacramentes 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 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 vs 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 onely 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 onely 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 haue 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 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 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
beyng an Element ordeined for the washyng away of filthinesse doeth of it selfe agree with the blood of Christ by the sheadding forth wherof onely all the filthinesses of sinne are washed away 93. Question What are those same three rytes or ceremonyes Answeare To wyt that we must be as it were dipped by a spirituall power and manner in the very blood of the Sonne of GOD by the force whereof that same wasshyng awaye of sinnes by little and little is brought to passe that so at the length we may go away cleansed as they that are defiled specially with those same spottes which cannot easily bee washed of they must bee so long washed with water vntill they receiue their first cleanesse 94. Question Forsomuch as that also was signified by the purifiynges of the law and that same benefite also was truely perfourmed in Christe nowe too bee borne too them who lawfully and rightly did vse the same what neede was there that they shoulde bee abolished that baptisme might bee appointed in their place Answeare First it behoued that they should be abolished that he might be beleued to be come already whō they shadowed too come afterwardes Againe forasmuche as they were additions vnto the Sacrifices for sinnes they ought too bee abolished together with thē Lastly their repetition or often repentance did shew their imperfection and therefore it must needes bee that another washing must come in place which should not be done againe too one person and which is the Sacrament of that washing which was once performed for euer 95. Question But what thinkest thou of that same ancient sprinkling of the blood Answeare I thinke that that did more grossely expresse represent the blood of Christ to come but yet lesse fitly forasmuch as blood doth not take away spottes but rather doth spotte thinges that are already spotted 96. Question What doest thou meane by the worde of putting on Answeare The Apostle so speaketh that he may shewe that that same power of the spirite is ioyned to baptisme whereby it is brought too passe that wee are as it were knit engraffed into Christ himselfe so as we growe vp into one bodie together with him which is the chiefest effect of baptisme Gal. 3. ver 27. And certainely it seemeth vnto me that this same manner of speaking sprang from hence that those that were growne in yeeres beyng to be baptised should put of theyr Garmentes that eyther they might put on others or else beyng become newe men might take them agayne To which Analogie or proportion the same Apostle hath respect Col. 3. 9. Ephe. 4. 22. 97. Question What doest thou signifie by the word of washing Answeare The double effect of this putting on one whereby this naturall corruption which Paule calleth sinne sinning is abolished in vs the other whereby the fruites thereof that is to say sinnes are forgeuen vs or rather are not imputed the punishment which we deserued for them beyng satisfied by Christ also his obedience beyng put in the place of them whereby he fulfilled the lawe for vs. 98. Question But too what ende are wee sayde too die to bee buryed and too rise againe into the death buriall and resurrection of Christ Answeare By that meanes the Apostle himself beyng the Author Rom. 6. 4. c. is declared both the proportion and effect of those same Sacramentall rites For so we are taught to place our whole fayth in Christ alone who died was buried rose agayne from death too euerlasting life for vs inasmuche as hee is our brother The dipping therefore into water setteth before our eyes that same bottōlesse gulf of Gods iudgement by which for our sinnes layde vppon him Christ is as it were swallowed vppe The remayning in the water in what sorte or howe shorte soeuer it be doth as it were set him before our eyes to be looked vppon holden in his Graue as it were by the chaynes of death But comming out of the water is as it were a liuely picture of his victorie whereby it came to passe that beyng dead hee ouercame death and beeyng buried hee ouercame corruption that we our selues also beyng engraffed into him by faith of which engraffting also Baptisme is a pleadge wee are become partakers of the same power wherby he performed all those things firste in himselfe 99. Question But yet that same old man to wit corruption was not in him neyther the fruits therof that is to say sinnes Answeare In very deed none of both these were in him because he was voyde of al vice most holy euen frō the very momēt of his conception For hee came to take away sinne Yet notwithstanding he had both those things vpō him taking mortality all infirmities brought into our nature through sinne except that sinne it self and to be short the punishment laid vpon him whereby wee are reconciled Nowe these rites doe teache that all these thinges are communicated vntoo vs in this Sacrament our corruption dying in vs beyng planted as it were intoo the death of Christe himselfe and our sinnes also dying with him that same stay answearing Christes buriall which is betweene the dipping in and the comming out liuely paynteth out vnto vs the proceeding of the power and benefite of Christes death by little little declaring it self in vs. Finally there foloweth the cōming out of the water agayne signifiyng our newe state and condition the first beyng abolished and aunswearing to the resurrection of Christ who as he rose agayne intoo euerlasting life death and mortalitie beyng ouercome and swallowed vp in the very graue so at the length hee will woorke the selfe same thinges in vs whereof we haue now receiued the earnest and pledge 100. Question Now I vnderstande why baptisme is called the washing of regeneration why we are baptised for the forgiuenesse of sinnes why the church is said to be cleansed by the washing of water and to be short why baptisme is called of Augustine the Sacrament of faith and of Tertullian the sealing of faith But yet I vnderstand not that which thou diddest adde concerning that mutual consociation and felowship which we haue in Christ Answeare This also is an excellent effecte of baptisme but yet a secondarie effect to wit depending vpon that same former For that same forme of baptizing intoo one and the selfe same Christ doth both separate Christians from al other men and also ioyne them together as it were one bodie vnder one and the selfe same heade amongest themselues as the Apostle speaketh 1. Cor. 12. 13. 101. Question I woulde also knowe somewhat of those correspondent figures of baptisme And first what that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth Answeare A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called figures correspōdent to figures the name of figures beeyng largely taken wherby is declared that some Sacrament is not otherwise properly so called that is an holy action commaunded to the whole Churche as a certayne ordinary thing which is the