A09339:4501
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
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.
Our Consent.
Our consent I propound in two conclusions. Conclus. I. That the supper of the Lord is a sacrifice, and may truly be so called as it hath been in former ages; and that in three respects. I. Because it is a memorial of the real sacrifice of Christ upon the cross, and contains withal a thanksgiving to God for the same, which thanksgiving is the sacrifice and calves of our lips. Heb. 13.15. II. Because every communicant doth there present himself body and soul a living, holy, and acceptable sacrifice unto God. For as in this sacrament god gives unto us Christ, with his benefits: so we answerable give up our selves unto God as servants to walk in the practise of all dutiful obedience. III. It is called a sacrifice in respect of that which was joined with the sacrament, namely the alms given to the poor as a testimony of our thankfulness unto God. And in this regard also, the ancient fathers have called the sacrament, an unbloody sacrifice: & the table, an altar, & the ministers priests: & the whole action an oblation not to God but to the congregation, and not by the priest alone but by the people. A canon of a certain Council saith. We decree that every Lords day the oblation of the altar be offered of every man and woman both for bread and wine. And Augustine saith,1 that women offer a sacrifice at the altar of the Lord, that it might be offered by the priest to God. And usually in ancient writers the communion of the whole body of the congregation is called the sacrifice or oblation.
Our consent I propound in two conclusions. Conclus. I. That the supper of the Lord is a sacrifice, and may truly be so called as it hath beene in former ages; and that in three respects. I. Because it is a memoriall of the reall sacrifice of Christ vpon the crosse, and containes withall a thanksgiuing to God for the same, which thanksgiuing is the sacrifice and calues of our lips. Heb. 13.15. II. Because euery communicant doth there present himselfe bodie and soule a liuing, holy, and acceptable sacrifice vnto God. For as in this sacrament god giues vnto vs Christ, with his benefits: so we answerable giue vp our selues vnto God as seruants to walke in the practise of all dutifull obedience. III. It is called a sacrifice in respect of that which was ioyned with the sacrament, namely the almes giuen to the poore as a testimonie of our thankefulnes vnto God. And in this regard also, the ancient fathers haue called the sacrament, an vnbloodie sacrifice: & the table, an altar, & the ministers priests: & the whole action an oblation not to God but to the congregation, and not by the priest alone but by the people. A canon of a certaine Councell saith. Wee decree that euery Lords daie the oblation of the altar be offered of euery man and woman both for bread and wine. And Augustine saith,