A Reply to a Pretended Christians Plea for the Church of Rome, Part 15
THat it may appeare how it is no new thing that we teach touching the Sacraments, and the falshood of them in the church of Rome: I will here annex a few things, out of the Theses of Zach. Ursinus Doctor of Theologie in Heidelberg: which are added at the end of his Catechisme set forth by D. Pareus; among the Miscellanea Catechetica.
Of the Sacraments, Theses publickly disputed at Heidelberg, the 23. of August, anno 1567.
1. God from the beginning, hath adjoyned signes or rites unto the promise of grace: which in the Church, are usually named Sacraments.
2. And Sacraments are signes of the eternal covenant between God and beleevers; that is to say, they are rites commanded of God unto the church, and added unto the promise of grace, that by them as by visible and sure testimonies, God may signifie and testifie, that unto them that use these symbols in true faith, he communicateth Christ and all his benefits, according to the promise of the gospel; and so may confirme in them, the confidence of the promise; and that the church may by these visible notes, be discerned from all other sects &c. Gen. 17. 11. Exod. 20. 10. & 31. 14. Ezek. 20. 12. Deut. 30▪ 6. Col. 2. 2. 11▪ 1 Cor. 5. 7. Ioh. …. 19. Heb. 8. 9. 10. Mar. 16. 16. &c.
3. Rites which are not commanded of God, or not instituted to this end, for to be signes of the promises; are no Sacraments.
8. The lawfull use of the sacraments is, when they that are converted (to the Lord) doe keep those rites which God cōmanded, to those ends for which they were instituted sacraments of God. Proof. That onelyonly is the lawful use, which agreeth with the divine institution. And the institution comprehendeth these circumstances of persons, rites, and ends. If these therefore be violated, the signes are abused, Esai. 1. Jer. 7. Psal. 50.
9. In this use, the things signified, are alwayes received togither with the signes: Mark. 16. 16.
10. But out of the use instituted of God, which is not without conversion (unto him); the ceremonies have no respect of a sacrament, neyther are Gods benefits (signified by them,) received with the signes. Proof. The signes of the covenant, confirme nothing to them which keep not the covenant, or which substitute other things in their place; or which referr them to another end. But Sacraments are signes of the covenant, wherby God bindeth himself to give us forgivenes of synns and life eternal freely for Christs sake: and bindeth us to shew forth faith & new obedience. Therfore they confirme not Gods grace to those which use them without faith and repentance, or that use other rites, or to an other end then God hath instituted. Moreover it is superstitious and idolatrous, to attribute the testimonie of Gods grace, eyther to the outward work without the promise, or to a work divised of men. Therfore this abuse of the Sacramentes, hath not▪ Gods grace joyned with it, neyther confirmeth it to any▪ as it is sayd, in Rom. 2. 25. Circumcision profiteth if thou keep the Law: but if thou be a transgressor of the Law, thy circumcision is made uncircumcision.
11. The godly, doe receive the signes unto salvation; the wicked, unto condemnation: but the things signified, can onelyonly the godly receive unto salvation. 1 Pet. 3. 21. 1 Cor. 10. 16. Esa. 66. 3. 1 Cor. 11. 17.
12. Yet in the elect, though they have received the sacrament unworthily, the fruit foloweth at length after they are converted. Proof. The promise, and the signes of the promise which hath the condition of faith added to it, are confirmed, whensoever the condition is performed. And such is the promise, which is signified and confirmed by the sacraments. Therfore whether faith (which beleeveth the promise and signes) cometh eyther in the use, or after the use; the promise and things signified are received. Ezek. 16. 69.
Objections against the Theses of the Sacraments and the solutions of them, by D. Zach. Vrsinus: in publik disputation Anno. 1567.
Object. 4. against part of the tenth position. The papists sacraments are doen without regeneration. And yet they are Sacraments. Therfore they may be without (mens) conversion (to God.)
Answ. The second proposition may be denyed, touching them that are not converted. For to such, the sacraments are no sacraments, that is, signes of grace; especially seing they turne them into mere idols. But they are made sacraments unto them, that is, signes of grace, when (the Papists) are converted. And if they never be converted, they never become sacraments unto them.
Instance to an absurditie. They that deprave the wordes and the forme of the institution, they overthrow the substance of baptisme. The Papists doe the first, therfore also the latter. Wherupon their baptisme is no baptisme; and we which were baptised in the papacie, must be baptised againe.
Answ. For the first, they doe overthrow the substance of baptisme, namely to themselves, and to those which … unto … and are not converted but not unto those, which acknovvledging their errours are converted, and doe joyne themselves unto the Church of Christ.
Object. 6. against the twelft position. That which brings condemnation▪ brings no fruit▪ The unworthy▪ usurpation of the sacrament brings condemnation▪ by the 11▪ position. Therefore it brings no fruit.
Answ. I grant all, before conversion: but after it, the unworthy usurpation, becometh worthy.
Jnstance. Condemnation foloweth not conversion. The fruit of the sacrament received unworthily, is condemnation, by position 11. Therfore the fruit foloweth not those that are converted.
Answ. We grant it, touching condemnation. But we speak here of the fruit of the sacrament unworthily received, which before conversion vvas condemnation, because of the unworthy receiving: but after conversion, it is changed into a good and saving fruit.
Hitherto Ursinus. Whereunto I will adde this saying of Mr. Calvin, in his 111. Sermon upon Deuteronomie, (on Deut. 18. 22.) And what (sayth he) is to be sayd of their sacraments? Jt is evident that they be mere witcheries in the Popedome, so as Jesus Christ is driven a great way off by them: and men make idols of the visible signes and liveless creatures, and Sa…a… hath so imbrued the wretched world with his illusions, that men▪ are become stark beasts.
FINIS.
In pag. 125. line 25. for of t…em all read, of them at all.
End of the text · Henry Ainsworth, A Reply to a Pretended Christians Plea for the Church of Rome (1620)