A09339:4510
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.
Reason III. A real and outward sacrifice in a sacrament, is against the nature of a sacrament and especially the supper of the Lord: for one end thereof is to keep in memory the sacrifice of Christ. Now every remembrance must be of a thing absent, past, and done: and if Christ be daily and really sacrificed, the sacrament is no fit memorial of his sacrifice. Again the principal end for which the sacrament was ordained, is that God might give and we receive Christ with his benefits: and therefore to give and take, to eat and drink, are here the principal actions. Now in a real sacrifice God doth not give Christ & the priest receive him of God; but contrariwise he gives & offers Christ unto God, and God receives some thing of us. To help the matter they say, that this sacrifice serves not properly to make any satisfaction to God, but rather to apply unto us the satisfaction of Christ being already made. But this answer s•ill maketh against the nature of a sacrament, in which God gives Christ unto us: whereas in a sacrifice God receives from man, and man gives something to God: a sacrifice therefore is no fit means to apply any thing unto us, that is given of God.
Reason III. A reall and outward sacrifice in a sacrament, is against the nature of a sacrament and especially the supper of the Lord: for one ende thereof is to keepe in memorie the sacrifice of Christ. Now euery remembrance must be of a thing absent, past, and done: and if Christ be daily and really sacrificed, the sacrament is no fit memoriall of his sacrifice. Againe the principal ende for which the sacrament was ordained, is that God might giue and we receiue Christ with his benefits: and therefore to giue and take, to eate and drinke, are here the principall actions. Now in a reall sacrifice God doth not giue Christ & the priest receiue him of God; but cōtrariwise he giues & offers Christ vnto God, and God receiues some thing of vs. To helpe the matter they say, that this sacrifice serues not properly to make any satisfaction to God, but rather to applie vnto vs the satisfaction of Christ beeing alreadie made. But this answer s•ill maketh against the nature of a sacrament, in which God giues Christ vnto vs: whereas in a sacrifice God receiues from man, and man giues something to God: a sacrifice therefore is no fit meanes to applie any thing vnto vs, that is giuen of God.