A09339:4295
A Golden Chain
A golden chain: or The description of theology containing the order of the causes of salvation and damnation, according to Gods word. A view whereof is to be seen in the table annexed. Hereunto is adjoined the order which M. Theodore Beza used in comforting afflicted consciences.A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.
Cambridge: printed by John Legat, 1600Cambridge: printed by Iohn Legat, 1600
Section 3 › Our reasons to the contrary.Section 3 › Our reasons to the contrarie.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
For in the sixth chapter following, first of all he sets forth himself not only as a Redeemer generally, but also as the bread of life and the water of life: secondly, he sets forth his best hearers as eaters of his body and drinkers of his blood; and thirdly he intends to prove this conclusion, that to eat his body and to drink his blood, and to believe in him, are all one. Now then if Christ be as food, and if to eat and drink the body and blood of Christ be to believe in him, then must there be a proportion between eating and believing. Look then as there can be no eating without taking or receiving of meat, so no believing in Christ without a spiritual receiving & apprehending of him. And as the body hath his hand, mouth, and stomach whereby it taketh, receiveth, and digesteth meat for the nourishment of every part: so likewise in the soul there is a faith, which is both hand, mouth, and stomach to apprehend, receive, & apply Christ & all his merits for the nourishment of the soul. And Paul saith yet more plainly,1 that through faith we receive the promise of the spirit.
For in the sixt chapter following, first of all he sets forth himselfe not onely as a Redeemer generally, but also as the bread of life and the water of life: secondly, he sets forth his best hearers as eaters of his bodie and drinkers of his blood; and thirdly he intends to prooue this conclusion, that to eate his bodie and to drinke his blood, and to beleeue in him, are all one. Now then if Christ be as foode, and if to eate and drinke the bodie and blood of Christ be to beleeue in him, then must there be a proportion betweene eating and beleeuing. Looke then as there can be no eating without taking or receiuing of meate, so no beleeuing in Christ without a spirituall receiuing & apprehending of him. And as the bodie hath his hand, mouth, and stomacke whereby it taketh, receiueth, and digesteth meat for the nourishment of euery part: so likewise in the soule there is a faith, which is both hand, mouth, and stomacke to apprehend, receiue, & apply Christ & all his merits for the nourishment of the soule. And Paul saith yet more plainly,1 that through faith we receiue the promise of the spirit.