A collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man

XXIV. OF THE SACRAMENTS.

Publiquely disputed at Heidelberg the 23. of Au∣gust. Anno. 1567.

1 GOd from the beginning did ioine vnto his promise of Grace certaine signes or rites, which are in the church vsually called sacramēts.

The proofe recited by the respondent afore dispu∣tatiō, after the ancient custome of the vniversity.

From Adam there haue beene sacrifices, which God ordained because they pleased him. Circumcision vvas commaunded vnto Abraham. By Moses the sorts & rites of sacrifices were encreased, and other ceremonies added, vvhich endured vnto Christ; who ordained and substituted in their steede, baptisme and the mysticall supper of the Lord.

2 The sacraments are signes of the eternall co∣venant betweene God and the faithfull, that is, they are rites commaunded vnto the church by God, and added to the promise of grace, that by them as by visible and assured testimonies God may signifie vnto vs and witnesse, that according to the promise of the gospell, he doth communi∣cate Christ and al his benefits to them vvhich vse these signes in a liuely faith, that so hee may con∣firme vnto them a confidence & assurance of this promise, and the church by these visible markes may be distinguished from al other sectes, & pub∣liquelie

professe her faith & gratefulnes towards God, continue & encrease the memory of Christs benefits, and be bound and provoked to mutuall loue and charitie vnder one head, Christ Iesus.

The proofe. This definition is expreslie set downe, Gen. 17. 11. Exod. 20. 10. & 31. 14. Ezech. 20. 12. Ye shall keepe my sabbaths, &c. That rites were com∣manded vnto the church by God, it appeareth by indu∣ction: also the rites are added vnto the promise as visi∣ble signes thereof. Because the rites of all sacramens doe not only signifie our duties toward God, but especially & principally Gods benefits towardes vs: as circumcision signifieth remission and mortifying of sinne. Deut. 30. 6. Col. 2. 2. 11. sacrifices and the Passeover, the killing and eating of Christ, 1. Cor. 5. 7. Ioh. 1. 19. Heb. 8. 9. 10. Nei∣ther doe we only signifie so much by confessing and solem∣nizing them; but primarilie and principallie God signifi∣eth so much vnto vs, testifying and confirming by cere∣monies of the sacraments. For the ministers as well in administration of sacraments as preaching the word, re∣present the person and office of God towardes his church. Matthew the eighteenth, and twentie nine. Teach and baptise all nations. Ioh. 1. 33. He that sent mee to baptise. Iohn 3. 22. and 4. 2. Iesus is said to bap∣tise, when not himselfe, but his disciples in his name did baptise. So of the signe of inauguration to the kingdome 1. Sam. 10. 1. The Lord hath annointed thee, when yet Samul was sent to annoint Saule.

The sacraments therefore doe strengthen our faith, because the scripture witnesseth that they are signes of the mutual & eternal covenāt betwixt God & the faith∣full:

because by them God signifieth vnto vs the bestow∣ing of such benefites as are promised in the Gospell, and we must as well beleeue God signifying vnto vs his will by signes as by wordes;* 1.1 because in their lawfull vse they haue annexed vnto them a promise of grace, not onely as they are sacrifices, & shew our obedience, but also as they are signes of grace deliuered vnto vs by God: as: Hee that beleeueth and is baptised shall bee saued. It shal be an acceptable sacrifice to make attone∣ment for him.* 1.2 Lastely, because the scripture, to con∣firme the receauing or depriuing of the things signified,* 1.3 alleadgeth the receauinge or depriuing of the signes, as Psal. 51.* 1.4 Thou shalt sprinckle me with hysop & I shall be clensed.* 1.5 The L. shal circūcise thine heart &: Al we which are baptized into his death.* 1.6 The bread which we breake,* 1.7 is it not the communion of Christs bodie?

Herevpon are annexed other final causes;* 1.8 They di∣stinguish the church from other sectes; this appeareth by effect and by testimonies, as, A stranger shall not eate therfore. What thē availeth circumcisiō? verie much.* 1.9 For vnto them were committed the wordes of God Yee gentiles, which in times past were called the vncircumcision,* 1.10 because in that time yee were without Christ,* 1.11 strangers from the covenant and common wealth of Israel,* 1.12 hauinge no hope of the promise, and without God in the world. They are a confession & publique thankesgiuing for Christes benefites. It shall bee a signe of the co∣venant betweene me and you; and it shall bee my covenante in your flesh. As often as yee

shall eate this bread, shewe yee the Lords death.* 1.13 They continew the memory of Gods benefites. This day shall be vnto you for a remembrance.* 1.14 It shall bee asigne vnto thee vpon thine hande,* 1.15 & a remem∣braunce betweene thine eies.* 1.16 Doe this in re∣membrance of me. They are a band of charitie: for because they which vse them are in league with God, they are also in league betweene thēselues.* 1.17 One Lord, one faith,* 1.18 one baptisme &c. We being manie are one bread, one bodie. For we are all partakers of one bread.

3. Rites and ceremonies not commaunded by God to be signs of the promise, are not sacramēts.

The proofe. The signes can confirme nothinge but by his consent and promise, from whom the thinge pro∣mised and signified is expected. Therfore no creature cā ordaine and institute testimonies of Gods will.

4. Two things are to be considered in al Sacra∣ments. 1. Visible, earthly, and corporal signes, which are rites or ceremonies, and visible or cor∣poral things, which God exhibiteth or offereth vnto vs by his ministers, and we receaue corporal∣ly, that is, by the partes and senses of our bodie: •• the things signifyed, which are invisible, heauen∣ly, and spiritual, that is Christ himselfe and all his benefites, which are through faith communicated vnto vs by God spiritually, that is by power and vertue of the holy Ghost.

The proofe. The distinction is manifest, by an induction. Also the receauing of the signes is corporall and externall: but the thinges signifyed are

[ 1] receaued spiritually or by faith: Because they are pro∣mised onely vnto such as beleeue; but the signes are no other wise ratified, then the promises whervnto they are [ 2] annexed. Also because the signes shew that vnto our eies, which the promise declareth vnto our eares. As therfore the promise is a vaine sound: so also are the cere∣monies [ 3] vaine without faith. Lastly, because the thinges signified, are the participating of Christ and all his bene∣fits. But this can noway be graunted to any man, either in the vse of sacraments, or without it, but by faith a∣lone.

5. The signes or elements are not to be chang∣ed in nature or substance, but only in respect of their vse.

The proofe. This is cleere by induction and sense. I baptize you with water. The breade which wee breake is the communion of Christes bodie. Here bread and water are named in the vse.

6 The cōiunction of the signes & the thing sig∣nified is not physical, that is naturall and reall, but relatiue, that is to say, this cōiunction is a diuine ordinance, wherby things inuisible and spirituall are represented by thinges visible and corporall, as it were by certaine visible wordes, and are in the right vse offered & receaued togeather with the signes.

The proofe. Such is the cōnexion of all signes with the things signified, that they represent the things signi∣fied, and confirme the receauing of them, for they are as it were testifying pleadges and seals, although they be not in the same place with the signs. The reasō is, because to

make something a signe of an other thing, is not to include or tie the same thinge to the signe; but to order the signe to signifie the thing••, whether it be in the same place with the signe, or in some other. Also the nature of the things signified by sacraments doth not admit this. For some of them are spiritual substances, as the holie Ghost: some ac∣cidents, not in the sacramental signes and elements, but in the heartes of men, as the giftes of the holy Ghost: some are diuine actions, as remission of sinnes, some are corpo∣rall, and locally in one only place, not wheresoeuer the sa∣craments are vsed: as the flesh and bloud of Christ.

The names and proprieties of the things signi∣fied are attributed to the signes, and contrarie the names and proprieties of the signes to the things, because of the similitude and likenesse betweene both, or for significatiō of the things by the signs, or for the ioyned offeringe and receauinge of the thinges togeaher with the signes in the lawful vse of the sacraments.

The proofe. The scripture speaketh this of sacra∣ments: Gen. 17. 10. Act. 7. 8. Circumcisiō is the league or couenant. Exod. 12. 11. the eatinge of the lambe is the Passouer. Exod. 31. 7. the sabbaoth is the eternal co∣uenant. Exod. 24. 8. The bloud of the sacrifice is the bloud of the couenant. And Levit. 17. 5. The attone∣ment of our soules. Heb. 9. 5. Over the arke was a co∣ver shadowing the mercie-seat. Ephes. 2. 26. The bap∣tisme of water is the washinge that clenseth vs from sin, Mat. 26. 26. 28. the bread & wine is the body & bloud of Christ. And 1. Cor. 10. 16. It is called the commu∣nion of the body and bloud of Christ. And so expound∣eth

it selfe, Gen. 17. 11. Rom. 4. 12. Circumcision is a signe of the covenant. Exod. 12. 27. The paschall lamb•• was a signe of the passeover. Exod. 31. 14. The sabbaoth a perpetuall signe of grace and sanctification. Heb. 9. 24. Ceremonies are similitudes & types of true things. Marc. 16. 16. He that beleeveth and is baptised shal bee saued, Luc. 22. 21. The bread of the Lords supper is com∣manded to be eaten in remembrance of Christ.

8 The lawfull vse of sacraments is, when such as are converted obserue those rites which God hath commaunded, for such ends as God ordai∣ned the sacraments.

The proofe. That onelie is the lawfull vse vvhich agreeth with Gods institution: but the institution com∣prehendeth these circumstances of persons, rites, and endes: therefore these once broken, the fignes are pre∣sentlie abused. Esa. Ier. 7. Psal. 50.

9 In this vse the things signified are alwaies ta∣ken togither with the signes.

The proofe. For thus much the rites do signifie, & the promise annexed to the rites doth containe: as Mar. 16. He which shall beleeue and be baptised, shall bee saued: but God is true, speaking to vs as well by signes as by wordes. Therefore the signes are not in vain•• though the things be taken in one sorte, the signes in an other.

10 But without the vse appointed by God, which is not without conversion, neither the ce∣remonies haue the nature of a sacramēt, nor gods benefits thereby signified are receiued with the signes.

The proofe. The signes of the covenant confirme no∣thing to them which keepe not the covenant, or substitute others in their places, or refer them to an other end: but sacraments are signes of the covenant, wherby God bin∣deth himselfe to grant vs freelie remission of sins, & eter∣nal life for Christ: ergo they confirme not them in the grace of God which are without faith and repentance, or vse other rites, or to other purpose then God hath ap∣pointed. Besides, it is superstitious and idolatrous to attribute the ••est••fying of Gods grace either to an exter∣nall worke without promise, or to a worke devised by men. Wherfore this abuse of sacraments hath not the grace of God annexed vnto it, or confirmeth any man therin; as it is said, Rom. 2. 25. Circūcisiō availeth if thou keepe the law, but if thou be a trāsgressor of the law, thy circumcision is made vncircumcision.

11 The Godly receiue these signes to their sal∣vation, the vvicked to their condemnation: but onely the godly can receiue the things signified, to their salvation.

The proofe. Vs saith Peter, vz. which beleeue, amongest whome hee reckneth himselfe, baptisme sa∣veth, not the washing away of the filth of the flesh, but the request of a good conscience vn∣to God. And Paule 1. Corinth. 10. 16. the breade which wee breake is the communion of Christs bodie. And whereas the Sacraments are an external instrument, wherby the holy Ghost cherisheth & preser∣veth our faith, is followeth that as the preaching of the word, so they also further the saluatiō of the faithful. But contrariwise the wicked, by abuse of sacramēts, cōtēpt of

and his benefites which are offered them in the worde & sacraments, and confession of that doctrine, which with a trewe faith they do not embrace, heape vnto themselues the anger of God and fearfull punnishment, according to these sayings: He that offereth an oxe is as if he kil∣led a man, hee which offereth a ramme is as if hee slew a dog. &c. Esa. 66. 3. He which eateth and drinketh vnworthily, eateth & drinketh his owne damnation, not making any difference of the Lordes bodie: for this cause manie amongst you are weake and sicke, and many are fallen a sleepe. 1. Cor. 11. 27. But the things signified, because they are receaued only by faith, and are either the true causes of saluatiō, or saluatiō it selfe, namely Christ and his bene∣fittes; they neither can be receaued by the wicked, nor of any but vnto saluation; as Christ saith, Ioh. 6.

12. But in the elect, after they are converted, the fruits of a sacrament (though vnworthily re∣ceaued) do in the end follow.

The proofe. The promise, and the signes of that pro∣mise, which hath a cōdition of faith annexed vnto it, are ratified and take effect, whensoeuer the condition is per∣formed; but such 〈◊〉〈◊〉 the promise which is signified and confirmed by the sacraments: therfore if there be faith beleeuinge the promise and signes, whether in the vse or after, the things promised and signified are then recea∣ued.* 1.19 I might deale with thee as thou hast done; when thou didest despise the oath in breakinge the couenant, Nevertheles I will remēber my co∣uenant made with thee in the daies of thy youth, & wil cōfirme vnto thee an euerlasting couenant.

13. Of sacraments, some are once onely to be receaued, some often-times; some are to be mi∣nistred onely to those of ripe yeares, others euen to infants also, according as they are ordained for once making a couenaunt with all those that are conuerted, and which are to be receaued into the church; as circumcision and baptisme: or institu∣ted to renue the couenant and preserue the vni∣tie and fellowship of the church, after our fall & cōflict against temptatiō: as the arke, the paschal lambe, with other sacrifices, & the Lords supper.

The proofe. The iterating or renewing of baptisme is no where commaunded; the reason is manifested: be∣cause those sacraments are instituted to be an initiating, or solemn receauing into the church which is euer firme to him that repenteth or persevereth. But the iteratiō of the vse of other sacraments is commaunded: as in sacra∣fices, in the Paschal lamb, in worshiping before the arke, in sanctifying and clensing it is apparent: Also of the Lordes supper it is said, As often as yee do this, yee shall shew the Lords death. The reason is, because they are testimonies, that the couenant begunne in circumcision & baptisme is ratified and firme to him that repenteth. And this often exercising of our faith is necessarie.

14. The thinges common to the sacramentes of the new and olde testament are those, which are before set downe in the definition of a sa∣crament. The differences betweene both are these, that the sacraments of the olde testament did prefigure Christ which was then to 〈◊〉〈◊〉

the sacramentes of the newe testament represent vnto vs Christ with all his benefits, being alreadie come: the olde were others, and more rites, as circumcision, sacrifices, washings, the Pascall lambe, the sabbaoth, worshipping before the arke &c: the new are likewise others, and onlie tvvo, baptisme, & the supper of the Lord: the old were obscure; the new are more plaine & easie: the old were commanded to Abrahams posteritie & their housholds: the new to the whole church culled and collected out of Iewes and Gentiles.

The proofe. That one definition serveth for the sa∣craments of both new and old testament, we haue alrea∣die prooued before. That there is a difference in the num¦ber and forme of rites, appeareth by an induction. For in the new testament it is plaine there are but two; because no other ceremonies having a promise of grace annexed are commanded by Christ. That sacraments of the olde testament shewe Christ to come, of the newe alreadie come, it is manifest by their interpretation delivered in scripture, whereof we spake in their definition. They dif∣fer in plainenesse, because in the new testament are few∣er,* 1.20 and those signifying things alreadie fulfilled, in the olde there are more rites, and those shaddowing future thinges, all whose circumstaunces were not yet knowne. Lastlie, by induction it appeareth, that the old were commaunded onelie to Abraham and his posteri∣tie, and their servauntes: the new to all even as ma∣nie as will be members of the church: as Genesis the seventeenth. Everie man childe of eight daies olde a∣mongest you shall bee circumcised in your generations▪ as

well hee that is borne in thine house, as he that is bought with monie of anie stranger which is not thy seede. Exod. 12. No stranger shall eate thereof. Math. 8. Teach all nations baptising them, &c.

15 Both Sacraments and preching of the gospel are Gods worde, which hee exerciseth tovvardes his church by the Ministers, because they teach, offer, & promise vnto vs the same communion of Christ and his benefites, and are external instru∣ments of the holy Ghost, wherby he moveth our hearts to beleeue, and therefore maketh vs par∣takers of faith in respect of Christ and his bene∣fits. Neither yet is the working of the holy Ghost tied vnto these sacraments; nor doe they at al pro∣fit but rather hurt such as with faith do not apply them to themselues, as the very words & rites do signifie.

The proofe. That the Ministers do all in GODS name in administration of sacramentes, and that by the sacraments God doth signifie, that is, teach, offer, & pro∣mise vnto vs the communion of Christ, we shewed before in our second proofe. Whereupon followeth this other con∣clusiō, that the holie ghost therby moueth our harts to be∣liefe. For because sacraments are a visible promise, they haue the same authoritie to confirme faith in vs, as hath a promise made by word. Whence also followeth a third cōclusiō. For that which serveth to kindle & stir vp faith in vs, the same also serveth to the receiving of the com∣munion of Christ: because wee haue this communion through faith. The breade is the communion of Christ bodie. Baptisme saveth vs, &c. And yet

the holy Ghost doeth not alwaies by them confirme our faith: because neither by the word doth it alwaies kindle faith in vs; as the examples of Simon Magus and infi∣nite others doe shew. That the vse of sacraments with∣out faith is hurtfull, is alreadie prooved in the eleventh proposition.

16 The word and the sacraments differ, because the word signifieth gods wil towards vs by speach, the sacraments, by gesture: by the worde faith is be∣gun and confirmed, by the sacraments onlie faith begun is confirmed: the word euen without the sacraments doth teach and confirme, which the sa¦craments doe not without the word: without the knowledge of the word they that are of ripe years cannot be saued; but without the vse of sacramēts (if it be not by contempt) men may be both re∣nued and saued: the word is to be preached to the vnbeleeuing and vvicked, the church must admit to the sacraments only such as God will haue vs account members of the church.

The proofe. Sacramentes without the worde going before doe neither teach, nor confirme our faith: because their signification is not vnderstood but by preaching or expounding them by the word: neither can a signe con∣firme any thing but what is before promised. This maie be proved by example of the Iewes, who either did or die obserue those ceremonies, abolishing or not vnderstanding the promise of grace and of Christs benefits.

Men of yeares cannot bee saved, excepte they haue knowledge of the word, either by teaching after the ordi∣narie way, or by revelation after an extraordinary waie.

Because Hee that beleeveth not in the sonne is alreadie iudged. Ioh 3. 18. Faith is by hearing, hearing by the word of God. Rom. 10. 17. But without sacraments they maie be saued; because though by some necessarie occasi∣on they be hindred from them, yet may they beleeue, as the theefe on the crosse: or if they be infants, they may be sanctified according to the measure of their yeares, as Iohn in the wombe of his mother, & manie other infants which died before the daie of their circumcision.

The word also must be preached to the wicked, because it is ordained for their conversion.

The sacraments must be administred vnto thē, which are to bee acknowledged for members of the church: because they are instituted only for the vse of the church. Act. 8. 17. If thou beleevest thou maist be baptised.

17 This is common to Sacrame••ts and sacrificer, that they are workes commanded of God to bee done by vs in faith: but yet a sacrament and a sa∣crifice do differ, because by a sacramēt God doth signifie and witnesse his benefits which he perfor∣meth vnto vs: but by sacrifice we perfourme and offer our obedience vnto God.

The proofe. That sacraments are workes comman∣ded of God to be done by vs in faith, wee haue shewed in the 1. 2. 3. and 10. proposition. Both are mentioned Heb. 11. 4. By faith Abel offered vnto God a greater sa∣crifice then Caine &c. That Sacraments are signes of Gods will towards vs, it is prooved in the second propos.

18 And therefore the same ceremonie may haue the nature of a sacrament & of a sacrifice; because

thereby God giving vnto vs visible signes, testifi∣eth his blessings and benefits towards vs; and wee by receiving them doe likewise testifie our duty towards him.

The proofe. This is manifest by the Pascal lamb and other sacrifices; also by the sabbaoth: which were an obe∣dience commanded by God, whereby the godlie did wor∣ship him, and shew themselues gratefull to him: & with∣all were signes of Gods benefits which they receaved by the Messias. So baptisme is a profession of Christianisme, and a signe wherby Christ witnesseth that we are washed in his bloud. The Lords supper is a thankesgiuing for the death of Christ, and an admonition, that we are quickned for and by his death, are made his members, and shall as bide in him for ever.

Notes

• * 1.1

  Sacramēts confirme our faith.
• * 1.2

  Mar. 16. 16.
• * 1.3

  Leuit. 1. 4.
• * 1.4

  Psal. 51. 9.
• * 1.5

  Deut. 3. 6.
• * 1.6

  Rom. 6. 3.
• * 1.7

  1. Cor 10. 16.
• * 1.8

  The ends of sacra∣ments in respect of vs.
• * 1.9

  Exo. 12. 45.
• * 1.10

  Rom. 3. 1.
• * 1.11

  Eph. 2. 11.
• * 1.12

  Gen. 17.
• * 1.13

  1. Cor. 11. 26.
• * 1.14

  Exod. 12. 14.
• * 1.15

  Exod. 13. 9.
• * 1.16

  Luc. 22. 19.
• * 1.17

  Epe. 4. 5.
• * 1.18

  1. Cor. 10. 12.
• * 1.19

  Eze. 16. 59.
• * 1.20

  NOTE. Abraham had a more excellent faith then any in the new testa∣ment: not for plaines but for stedfastnes.