A09339:742
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.
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.
That doctrine of Transubstantiation, which teacheth that the bread is turned into the very bodie 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 bodie of Christ was then eaten as alreadie crucified. Now, how the bodie of Christ crucified should after a corporall manner be eaten, he himselfe being not as yet crucified, it is impossible to imagine. II. The bread after the consecration, is distributed into parts: but the whole bodie of Christ is receiued of euery singular communicant. III. The bread is the communion of Christs bodie: therefore not his very bodie. IV. By this meanes the bodie of Christ should not onely be made of the substance of the Virgin Marie, but also of the bakers bread. V. Let the bread & wine be kept for a time, and the bread will mould, and the wine turne to vineger after the consecration, by which we may conclude, that there did remaine the substāce of bread and wine. VI. This opinion quite ouerthroweth the sacramentall vnion, namely, the proportion which is betwixt the signe and the thing signed.