A09339:741
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.
The second is, his eating of the bread, and drinking of the wine, to the nourishment ⟨p. 112⟩of his body. This sealeth his application of Christ by faith, that the feeling of his true union and communion with Christ may daily be increased. 1. Cor. 11.16. The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ?
The second is, his eating of the bread, and drinking of the wine, to the nourishment ⟨p. 112⟩of his bodie. This sealeth his application of Christ by faith, that the feeling of his true vnion and communion with Christ may daily be encreased. 1. Cor. 11.16. The cuppe of blessing which we blesse, is it not the communion of the blood of Christ? the bread which we breake, is it not the communion of the bodie of Christ?
That doctrine of Transubstantiation, which teacheth that the bread is turned into the very body of Christ, and the wine into his blood, is a very fable: the reasons why, are these. I. In the first institution of the Supper, which was before Christ his passion, the body of Christ was then eaten as already crucified. Now, how the body of Christ crucified should after a corporal manner be eaten, he himself being not as yet crucified, it is impossible to imagine. II. The bread after the consecration, is distributed into parts: but the whole body of Christ is received of every singular communicant. III. The bread is the communion of Christs body: therefore not his very body. IV. By this means the body of Christ should not only be made of the substance of the Virgin Mary, but also of the bakers bread. V. Let the bread & wine be kept for a time, and the bread will mould, and the wine turn to vinegar after the consecration, by which we may conclude, that there did remain the substance of bread and wine. VI. This opinion quite overthroweth the sacramental union, namely, the proportion which is betwixt the sign and the thing signed.