Collection of Discourses, Part 11 · Subpart 24
XXIV. OF THE SACRAMENTS.
Publiquely disputed at Heidelberg the 23. of Auguſt. Anno. 1567.
1 GOd from the beginning did ioine vntounto his promiſe of Grace certaine ſignes or rites, which are in the church vſually called ſacramēts.
The proofe recited by the respondent afore diſputatiō, after the ancient cuſtome of the vniverſity.
From Adam there hauehave beene ſacrifices, which God ordained becauſe they pleaſed him. Circumciſion vvas commaunded vntounto Abraham. By Moſes the ſorts & rites of ſacrifices were encreaſed, and other ceremonies added, vvhichwhich endured vntounto Chriſt; who ordained and ſubſtituted in their ſteede, baptiſme and the myſticall ſupper of the Lord.
2 The ſacraments are ſignes of the eternall covenant betweene God and the faithfull, that is, they are rites commaunded vntounto the church by God, and added to the promiſe of grace, that by them as by viſible and aſſured teſtimonies God may ſignifie vntounto vsus and witneſſe, that according to the promiſe of the goſpell, he doth communicate Chriſt and al his benefits to them vvhichwhich vſe theſe ſignes in a liuely faith, that ſo hee may confirme vntounto them a confidence & aſſurance of this promiſe, and the church by theſe viſible markes may be diſtinguiſhed from al other ſectes, & publiquelie profeſſe her faith & gratefulnes towards God, continue & encreaſe the memory of Chriſts benefits, and be bound and provoked to mutuall louelove and charitie vnderunder 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 commanded vntounto the church by God, it appeareth by induction: alſo the rites are added vntounto the promiſe as viſible ſignes thereof. Becauſe the rites of all ſacramens doe not only ſignifie our duties toward God, but eſpecially & principally Gods benefits towardes vsus: 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. Neither doe we only ſignifie ſo much by confeſſing and ſolemnizing them; but primarilie and principallie God ſignifieth ſo much vntounto vsus, teſtifying and confirming by ceremonies of the ſacraments. For the miniſters as well in adminiſtration of ſacraments as preaching the word, repreſent 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 baptiſe, 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 faithfull: becauſe by them God ſignifieth vntounto vsus the beſtowing of ſuch benefites as are promiſed in the Gospell, and we muſt as well beleeue God ſignifying vntounto vsus his will by ſignes as by wordes;Sacramēts confirme our faith. becauſe in their lawfull vſe they hauehave annexed vntounto them a promiſe of grace, not onelyonly as they are ſacrifices, & ſhew our obedience, but alſo as they are ſignes of grace deliuered vntounto vsus by God: as: Hee that beleeueth and is baptiſed ſhall bee ſaued. It ſhal be an acceptable ſacrifice to make attonement for him. Mar. 16. 16.Laſtely, becauſe the ſcripture, to confirme the receauing or depriuing of the things ſignified,Leuit. 1. 4. alleadgeth the receauinge or depriuing of the ſignes, as Pſal. 51.Pſal. 51. 9. Thou ſhalt ſprinckle me with hyſop & I ſhall be clenſed. Deut. 3. 6.The L. ſhal circūciſe thine heart &: Al we which are baptized into his death. Rom. 6. 3.The bread which we breake, 1. Cor 10. 16.is it not the communion of Chriſts bodie?
Herevpon are annexed other final cauſes; The ends of ſacraments in reſpect of vsus.They diſtinguiſh 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.Exo. 12. 45. For vntounto them were committed the wordes of God Yee gentiles, which in times paſt were called the vncircumciſion,Rom. 3. 1. becauſe in that time yee were without Chriſt,Eph. 2. 11. ſtrangers from the covenant and common wealth of Iſrael,Gen. 17. 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 covenant 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. Cor. 11. 26. They continew the memory of Gods benefites. This day ſhall be vntounto you for a remembrance.Exod. 12. 14. It ſhall bee aſigne vntounto thee vponupon thine hande,Exod. 13. 9. & a remembraunce betweene thine eies.Luc. 22. 19. Doe this in remembrance 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. Epe. 4. 5.One Lord, one faith,1. Cor. 10. 12. 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 promiſed and ſignified is expected. Therfore no creature cā ordaine and inſtitute teſtimonies of Gods will.
4. Two things are to be conſidered in al Sacraments. 1. Viſible, earthly, and corporal ſignes, which are rites or ceremonies, and viſible or corporal things, which God exhibiteth or offereth vntounto vsus by his miniſters, and we receaue corporally, that is, by the partes and ſenſes of our bodie: … the things ſignifyed, which are inviſible, heauenly, and ſpiritual, that is Chriſt himſelfe and all his benefites, which are through faith communicated vntounto vsus 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 receaued spiritually or by faith: Becauſe they are promiſed onelyonly vntounto ſuch as beleeue; but the ſignes are no other wiſe ratified, then the promiſes whervnto they are annexed. Alſo becauſe the ſignes ſhew that vntounto our eies, which the promiſe declareth vntounto our eares. As therfore the promiſe is a vaine ſound: ſo alſo are the ceremonies vaine without faith. Laſtly, becauſe the thinges ſignified, are the participating of Chriſt and all his benefits. But this can noway be graunted to any man, either in the vſe of ſacraments, or without it, but by faith alone.
5. The ſignes or elements are not to be changed 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 ſignified 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 ſignified, 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 accidents, 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 corporall, and locally in one only place, not whereſoeuer the ſacraments are vſed: as the fleſh and bloud of Chriſt.
The names and proprieties of the things ſignified 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 ſacraments: 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 couenant. Exod. 24. 8. The bloud of the ſacrifice is the bloud of the couenant. And Levit. 17. 5. The attonement of our ſoules. Heb. 9. 5. Over the arke was a cover ſhadowing the merciemercy-ſeat. Epheſ. 2. 26. The baptiſme of water is the waſhinge that clenſeth vsus from ſin, Mat. 26. 26. 28. the bread & wine is the body & bloud of Chriſt. And 1. Cor. 10. 16. It is called the communion of the body and bloud of Chriſt. And ſo expoundeth 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 commanded 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 ordained the ſacraments.
The proofe. That onelie is the lawfull vſe vvhichwhich agreeth with Gods inſtitution: but the inſtitution comprehendeth theſe circumſtances of perſons, rites, and endes: therefore theſe once broken, the fignes are preſentlie abuſed. Eſa. Ier. 7. Pſal. 50.
9 In this vſe the things ſignified are alwaies taken 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 vsus 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 ceremonies hauehave the nature of a ſacramēt, nor gods benefits thereby ſignified are receiued with the ſignes.
The proofe. The ſignes of the covenant confirme nothing 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 bindeth himſelfe to grant vsus freelie remiſſion of ſins, & eternal 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 appointed. Beſides, it is ſuperſtitious and idolatrous to attribute the …eſt…fying of Gods grace either to an externall worke without promiſe, or to a worke deviſed by men. Wherfore this abuſe of ſacraments hath not the grace of God annexed vntounto 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 ſalvation, the vvicked to their condemnation: but onelyonly the godly can receiue the things ſignified, to their ſalvation.
The proofe. VsUs ſaith Peter, vz. which beleeue, amongeſt whome hee reckneth himſelfe, baptiſme ſaveth, not the waſhing away of the filth of the fleſh, but the requeſt of a good conſcience vntounto 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 & preſerveth 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 vntounto themſelues the anger of God and fearfull punniſhment, according to theſe ſayings: He that offereth an oxe is as if he killed 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 benefittes; they neither can be receaued by the wicked, nor of any but vntounto ſaluation; as Chriſt ſaith, Ioh. 6.
12. But in the elect, after they are converted, the fruits of a ſacrament (though vnworthily receaued) do in the end follow.
The proofe. The promiſe, and the ſignes of that promiſe, which hath a cōdition of faith annexed vntounto it, are ratified and take effect, whenſoeuer the condition is performed; 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 receaued.Eze. 16. 59. I might deale with thee as thou haſt done; when thou dideſt deſpiſe the oath in breakinge the couenant, Nevertheles I will remēber my couenant made with thee in the daies of thy youth, & wil cōfirme vntounto thee an euerlaſting couenant.
13. Of ſacraments, ſome are once onelyonly to be receaued, ſome often-times; ſome are to be miniſtred onelyonly 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 inſtituted to renue the couenant and preſerue the vnitie 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: becauſe 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 ſacrafices, 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 ſacrament. 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 vntounto vsus 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 ſacraments of both new and old teſtament, we hauehave alreadie prooued before. That there is a difference in the number 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 differ in plaineneſſe, becauſe in the new teſtament are fewer,NOTE. Abraham had a more excellent faith then any in the new teſtament: not for plaines but for ſtedfaſtnes. 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 poſteritie, and their ſervauntes: the new to all even as manie as will be members of the church: as Geneſis the ſeventeenth. Everie man childe of eight daies olde amongeſt 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 vntounto vsus the ſame communion of Chriſt and his benefites, and are external inſtruments of the holy Ghoſt, wherby he moveth our hearts to beleeue, and therefore maketh vsus partakers of faith in reſpect of Chriſt and his benefits. Neither yet is the working of the holy Ghoſt tied vntounto theſe ſacraments; nor doe they at al profit 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, & promiſe vntounto vsus the communion of Chriſt, we ſhewed before in our ſecond proofe. Whereupon followeth this other conclusiō, that the holie ghoſt therby moueth our harts to beliefe. For becauſe ſacraments are a viſible promiſe, they hauehave the ſame authoritie to confirme faith in vsus, as hath a promiſe made by word. Whence alſo followeth a third cōcluſiō. For that which ſerveth to kindle & ſtir vp faith in vsus, the ſame alſo ſerveth to the receiving of the communion of Chriſt: becauſe wee hauehave this communion through faith. The breade is the communion of Chriſt bodie. Baptiſme ſaveth vsus, &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 vsus; as the examples of Simon Magus and infinite others doe ſhew. That the vſe of ſacraments without faith is hurtfull, is alreadie prooved in the eleventh propoſition.
16 The word and the ſacraments differ, becauſe the word ſignifieth gods wil towards vsus by ſpeach, the ſacraments, by geſture: by the worde faith is begun and confirmed, by the ſacraments onlie faith begun is confirmed: the word euen without the ſacraments doth teach and confirme, which the ſacraments 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 renued 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 hauehave vsus 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 confirme 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 hauehave knowledge of the word, either by teaching after the ordinarie 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 occaſion 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 vntounto 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 vsus in faith: but yet a ſacrament and a ſacrifice do differ, becauſe by a ſacramēt God doth ſignifie and witneſſe his benefits which he performeth vntounto vsus: but by ſacrifice we perfourme and offer our obedience vntounto God.
The proofe. That ſacraments are workes commanded of God to be done by vsus in faith, wee hauehave ſhewed in the 1. 2. 3. and 10. propoſition. Both are mentioned Heb. 11. 4. By faith Abel offered vntounto God a greater ſacrifice then Caine &c. That Sacraments are ſignes of Gods will towards vsus, it is prooved in the ſecond propoſ.
18 And therefore the ſame ceremonie may hauehave the nature of a ſacrament & of a ſacrifice; becauſe thereby God giving vntounto vsus viſible ſignes, teſtifieth his bleſſings and benefits towards vsus; 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 obedience commanded by God, whereby the godlie did worſhip him, and ſhew themſelues gratefull to him: & withall 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.