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.

Our Consent.

I. We hold and beleeue a presence of Christs bodie and blood in the sacra∣ment of the Lords supper: and that no fained, but a true and reall presence which must be considered two waies: first in respect of the signes, secondly in respect of the communicants. For the first we hold and teach, that Christs bo∣die and blood, are truely present with the bread and wine, beeing signes in the Sacrament: but how? not in respect of place or coexistence: but by sacramen∣tall relation on this manner. When a word is vttered, the sound comes to the eare; and at the same instant, the thing signified comes to the mind; and thus by relation the word and the thing spoken of, are both present togither. Euen so at the Lords table bread and wine must not be considered barely, as subsistā∣ces and creatures, but as outward signes in relation to the bodie and blood of Christ: and this relation, arising from the very institution of the Sacrament, standes in this, that when the elements of bread and wine are present to the hand and to the mouth of the receiuer; at the very same time the bodie and blood of Christ are presented to the minde: thus and no otherwise is Christ truely present with the signes. The second presence is in respect of the com∣municants, to whose beleeuing hearts he is also really present. It will bee said, what kind of presence is this? Ans. Such as the communion in the sacrament is, ••uch is the presence: and by the communion must we iudge of the presence. Nowe the communion is on this manner: God the father according to the te∣nour of the Euangelicall couenant. gives Christ in this sacrament as really and truely, as any thing can bee giuen to man, not by part and peecemeale (as wee say) but whole Christ, God and man, on this sort. In Christ there be two na∣tures, the godhead•• & manhood. The godhead is not giuen in regard of sub∣stance, or essence: but only in regard of efficacie, merits, & operatiō cōceiued thence to the manhood. And further in this sacrament Christs whole man∣hood is giuen both bodie and soule, in this order. First of all is giuen the very manhood in respect of substance, and that really: secondly the merits and be∣nefits thereof, as namely, the satisfaction performed by and in the manhood; to the iustice of God. And thus the intire manhood with the benefits thereof,

are giuen wholly and ioyntly togither. For the two dislinct signes of bread and wine signifie not two distinct giuings of the bodie apart, and the blood a∣part; but the full and perfect nourishment of our soules. Againe the benefits of Christs manhood are diuersly giuen, some by imputation, which is, an acti∣on of God accepting that which is done by Christ as done by vs: and thus it hath pleased God to giue the passion of Christ and his obedience. Some a∣gaine are giuen by a kind of propagation, which I cannot fitly expresse in tearmes but I resemble it thus. As one candle is lighted by another, and one torch or candle-light is conueied to twentie candles: euen so the inherent righ∣teousnes of euery beleeuer, is deriued from the storehouse of righteousnesse, which is in the manhood of Christ; for the righteousnes of all the members, is but the fruit thereof, euen as the naturall corruption in all mankinde, is but a fruit of that originall sinne which was in Adam. Thus we see howe God for his part giues Christ: and that really. To proceede, when God giues Christ, he giues withall at the same time the spirit of Christ, which spirit creates in the heart of the receiuer the instrument of true faith, by which the heart doeth re∣ally receiue Christ giuen of God, by resting vpon the promise, which God hath made that he will giue Christ and his righteousnesse to euery true belee∣uer. Now then, when God giues Christ with his benefits, & man for his part by faith receiues the same as they are giuen, there riseth that vnion which is betweene euery good receiuer and Christ himselfe. Which vniō is not forged but a reall, true, and neere coniunction: nearer then which, none is or can be: because it is made by a solemne giuing and receiuing that passeth betweene God and man: as also by the bond of one and the same spirit. To come then to the point, considering there is a reall vnion, and consequently a reall commu∣nion betweene vs and Christ, (as I haue prooued) there must needes bee such a kind of presence wherein Christ is truely and really present to the heart of him that receiues the sacrament in faith. And thus farre doe wee consent with the Romish Church touching reall presence.