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

AN ANSWERE TO SOME ARGVMENTS against the Sacraments.

Certaine obiections against the afore-said propositi••ns of Sacraments, with short answeares of Vr∣sinus therevnto, taken in a publique dis∣putation. Anno. 1567.

1 OBiection against that part of the seconde proposition; Sacraments are signes of the e∣ternall covenant.

• The signes of an eternal covenant are eternal;
• But these signes are not eternal:
• Ergo neither is the covenant eternall.

The proofe of the maier denied is; In relatiues one be∣ing taken away, the other also is taken awaie.

Aunswer to the rule, whereby the maior is prooved, by distinguishinge. In relatiues hauing but one onely correlatiue, as a father, a sonnes one being taken a∣waie, the other also is taken awaie: but this rule houldeth not where are more correlatiues then one; as to this couenant of God are correlatiues not onelie the signes, but they also with whō this couenant is made, who shal endure for euer, &c: But these signes are correlatiues to the couenāt, not simplie as it is a couenāt, but as it is a couenāt cōfirmed by signes.

Note, that in the second parte of this proposition, be∣tweene God and the faithfull, are included also the posteritie of the faithfull, as the part in the whole, though actually they doe not yet beleeue, as infantes. Therefore the definition is not more stricte or particular then the things defined.

Obiect. 2. against that part of the secōd propositi∣on; And so cōfirmeth in thē the cōfidence of this promise.

That which is giuen to such as haue no faith, can∣not confirme faith, because there is none to be confirmed.

Baptisme is giuen to infantes which haue no faith:

Ergo baptisme doth not cōfirme faith. And so conse∣quētly al sacramēts do not confirme the cōfidēce of this promise.

Ans. 1 to the maior by a distinctiō. It cānot cōfirme faith in them at that instāt whē it is giuen thē, & they haue no faith yet may it cōfirme faith in thē, whē they are of ripe yeares, and doe beleeue and haue faith.

Auns, 1 The minor also is verye doubtfull, whe∣ther infantes, especiallie of the renewed

and regenerate, be destitute of faith: seeinge that vnto them al ••••ertaine these promises: I will be thy God and the God of thy seede. To such belong∣eth the kingdome of God &c.

3. Obiection against the sixte proposition.

The truth of signes beinge once exhibited and ful∣filled, the signes themselues do cease;

But in the newe testament the truth of the signes is exhibited and fullfilled.

Ergo the signes of the new testament are ceased.

Auns. Wee graunt all, yf you by signes vnderstand such signes, as signifie future things, & things hereafter to be fulfilled, such as were the signes of the olde testa∣mēt: but we deny the maior, if by signes you vnderstand such as seale vnto vs things alreadie performed, such kinde of signes are the sacraments of the new testament. Obiect. 4. Against that part of the tenth proposition, which is not without conversion.

The Papists sacraments are celebrated without re∣generation;

Yet are they sacraments.

Ergo sacraments may be celebrated without con∣version

Auns. The minor may be denied in respect of such as are not converted. For to such, sacraments are no sacra∣ments, that is, signes of grace: especially seeinge they turne them into meere idols. But they become sacra∣ments vnto them, that is, signes of grace: when they are converted: and if they never be converted, they lyke∣wise neuer become sacraments to them.

Repl. Enforceing an absurditie.

They who corrupt the wordes and forme of the institution of any sacrament (as baptisme) doe also overthrowe the nature and substance of the same.

The Papistes do the former.

Ergo they doe also the l••tter: And therfore their baptisme is not baptisme; and so by consequent wee which were baptized in time of Poporie, must be rebaptized.

Auns. To the maior. They overthrowe the substance of baptisme; trew, to themselues and such as approoue them, and be not cōuerted; but not to them that acknow∣ledginge their errors are conuerted, and adiorne them∣selues to the church of Christ.

Obiect. 5. Against that parte of the eleuenth; The godlie receaue the signes to their saluation.

That only can be receaued by the godly to their sal∣vation, which bringeth with it saluation, or is a cause therof;

But the things signified doe bringe alone saluation, and are the causes therof:

Ergo the things signified onely, (and not the signes) are receaued by the godly to their sal∣uation.

Auns. To the maior by distinction. That only which bringeth with it saluation can be receaued vnto saluati∣on; trew, to cause or bestow saluation but that also which bringeth not saluation, that is, which is neither the ef∣ficient, nor forme, nor material cause of saeluation, may be receiued vnto saluatiō, that is to confirme saluation. I exp••••••de my selfe thus. Both the thinges and the signes

are receaued vnto salvation: but the signes in one sorte, the things in an other. For the things are a cause of sal∣uation, and parte therof: but the signes haue in them∣selues no such quickening force, but onely confirme our saluation as they are ioined with the things.

Obiect. 6. Against the twelfth proposition.

That which bringeth with it condemnation, bring∣eth no fruits;

The vnworthie vse and receauing of sacraments bringeth condemnation, as it is prooued in the e∣leventh proposition:

Ergo it bringeth no fruits.

Auns. Wee graunt all, before the conversion, not af∣ter; for then the vnworthie vse and receauing is made worthy.

Repl. Condemnation doth not follow conuersion;

The fruit of vnworthy receauing the sacraments is condemnation:

Ergo fruits followe not conuersion.

Auns. It is true of condēnation. But here we speake of the fruits of a sacrament vnworthilie receaued, which before the conuersion for vnworthy receauinge was con∣demnation; but after the conversion is chaunged into our good and saluation &c.

Obiection. 7. Against that parte of the thirteenth Some sacraments are vsed only once.

That which maketh to the cōfirmation of our faith must be often vsed;

All Sacramentes make to the confirmation of our faith:

Ergo all sacramentes are to bee often vsed.

And so by consequent wee shoulde bee often baptized.

Auns. to the maior, which is true, if God haue appointed that they should be often vsed. But he wil not haue the sacramentes of our receauinge into the church, and our regeneration to be ••terated: because by them hee doth once onelie begette vs, and enter league with vs, as by circumcision and baptisme; but by the other hee doth often confirme the league or couenant which hee doth enter with vs, as by the Pascall lambe, & the Lords supper.

Obiections. Against the second difference of the worde and sacramente in the sixteenth propositi∣on.

They which are to be admitted to the more worthy, should not be forbidden the lesse worthie;

The wicked are to be admitted to the hearing of the worde, which is more worthie thē the sacramēts, as is prooued 1. Cor. 1. 17. God sent me not to baptize, but to preach the Gospell:

Therefore the wicked are not to bee forbidden the sacraments.

Auns. We denie the maior if you take it vniuersally; because it is neither euerie where nor alwaies trew.

Repl. That should not be forbidden wherof may fol∣low fruite;

Of receauing the Lords supper euen by the wicked may follow fruite:

Ergo the wicked are not to be forbidde the Lordes supper.

Auns. to the maior. He should not be forbiddē if God

forbad him not; but the church hath receiued this com∣mandement of God, That it must not doe evill that good may come of it.

9. Obiection against that part of the same proposition. The word must bee preached even to the vnbe∣leeuing.

Christ forbiddeth vs to cast pea••les to swine and dogges;

Therfore the wicked must not be admitted to the hearing of the word preached.

Ans. To the antecedent: by dogs and swine are not meant simplie he wicked, but such enemies as mecke & persecute the doctrine: barking and impugning it like dogs, and treading it vnder foote like swine. Against such this argument were of force.