these Sacrifices are to be perfectly fulfilled may not be offered to God for the obtaining of all or any one of these or like benifits especially seing that it hath bin the practise of the Catholicke Church in all ages as appeareth by all the Liturgies or publicke Church seruice books of ancient tymes where in the manner of offering the body and bloud of our Lord to God vnder the species of bread and wine is sett down not only for the remission of sinnes but also for the obtaining those other particuler blessings comforts and consolations as is to be seene in the said books at large 12. S. Augustine so constantly beleeued this S. Augustine of the remission of sinne by Sacrifice doctrine that in his 57. question vpon Leuiticus he saith By these Sacrifices of the old Law this only Sacrifice the new was signifyed wherein is true remission of sinnes from taking the bloud of which Sacrament in nourrishment there is no restraint but rather an exhortation vnto all to drinck it And speaking of the practise and vse of this meanes for the remission of sinnes in the 12. chapter of the 9. book of his confessions saith That the Sacrifice of our redemption was offered for his Mother for the remission of her sinnes after her death and yealding the reason why the Sacrifice of the body and bloud of our Lord was offered for her in the next chapter addeth All though shee was so quickened and renewed in Christ whilst she remained yet amonst vs that thy name was praysed both in her beleefe and lyfe yet I dare not affirme that after thou hadest regenerated her by her Baptisme there issued no word out of her mouth against thy commandement And in the 25. chapter of his 10. book of the cittie of God he saith that at the tyme of the vniuersall iudgment it wil be necessary that some be purged by the fyer of the iudgmeÌ„t because then Noe man can offer Sacrifice for his sinnes shewing that the offering of Sacrifice in the body and bloud of our Lord for the remission of sinnes shall not cease vntill the end of the world and then adding saith For all who offer Sacrifice for their sinnes are commonly in the sinne for the remission whereof they doe offer Sacrifice and when they haue offered and it shal be acceptable to God then their sinnes are forgiuen 13. S. Cyprian liued about the yeare 240. yet S. Cyprian and the vvhole Catholick Church of the remission of sinne by Sacrifice speaking of the practise of the Catholick Church of his tyme in his 66. Epistle saith The Bishopps which were before vs haue religioussy and prudently decreed that none of the brethren departing out of this lyfe should name for his Executour or Ouerseer a Clergy man and if any did there should be no offering for him nor Sacrifice celebrated for his ease or rest In the yeare of our Lord 121. S. Alexander the first was made Bishopp of Rome yet he in the 2. chapter of his first Epistle vnto all Catholicks repeating the words of the institution of this Sacrifice of the body and bloud of our Lord for the remission of sinnes presently addeth saying Crimes and sinnes are blotted out by offering these Sacrifices to God And to conclude the remission of sinnes by the offering of the Sacrifice of the body and bloud of our Lord was so generally beleeued to be a matter of faith that in the most flourishing tyme of the Church Aâ—â—ius was condemned of heresie for denying amongst other things the offering of Sacrifice for the dead As wittnesseth Epiphanius in his recapitulation of all heresies S. Augustine in the 53. heresie of his book of heresies and S. Damascene in his book of 100. heresies And if it were the faith of the Catholick Church to beleeue that we might offer the Sacrifice of the body and bloud of our Lord for the remission of the paines and punishment due vnto some sinnes after death no man can with reason deny but that also it was the faith of the same Church to offer the Sacrifice of the body and bloud of our Lord for the remission of the sinnes of the liuing 14. And it was not only the custome of the Catholick Church to offer the Sacrifice of the body and bloud of our Lord for the remission of Sacrifice offered for other blessings sinnes but also for obteyning of other benefits Tertullian in his book to Scapula saith that in his tyme They offered Sacrifice for the health of the Emperor as we doe many tymes for our Soueraigne Lord king Charles his Queene and Children S. Augustine in the 8. chapter of 22. book of the cittie of God relateth how one of his Priests offered the body of our Lord in a hous that was possessed with euill Spirits and the wicked Spirits ceased to trouble the hous any more 15. S. Chrysostome vpon the 95. Psalme setting downe the practise of the Catholick Church in S. Chrysostome of the custome of the Church in offering Sacrifice offering Sacrifice saith In euery place are Altars and Doctrine This God foretould by the Prophets for expressing the Ecclesiasticall sinceritie and manifesting the ingratitude of the Iewes he saith vnto them I haue no will in you saith the Lord omnipotent neither will I receaue hostes from your hands for from the rysiing of the sunne vnto the goeing downe my name is glorified amongst the Gentills and in euery place Sacrifice is offered to my name and a pure Sacrifice See how fully and plainely he hath interpreted the mysticall table which is the vnbloudy Sacrifice and calleth pure incense the holy prayers which are offered with the Sacrifice for this incense doth recreate God not that which is taken from the rootes of the earth but that which is breathed from a pure heart Lett my prayer therefore be deliuered as incense in they sight dost thou see how it is graunted to this Angelicall Sacrifice to shyne most brightly in euery place dost thou not see how neither the Altar nor the Canticle is comprehended within any limits In euery place incense is offered to my name Therefore most certainly the principall mysticall table and the heauenly and the most venerable host is the pure Sacrifice There is also amongst vs diuers kinds of Sacrifices for the Law of the ould Testament had diuers hosts some for sinne others which were called holocaustes others Sacrifice of praise others of health others for the cleansing of Leapers briefely there were others and many and diuers for those who were censured to innumerable expiations Great was the number of the Sacrifices of the ould Law and aboue measure all which the new grace entring vpon doth comprehend in one Sacrifice by appointing one and a true host thus S. Chrysostome With S. Chrysostome agreeth S. Leo in his 8. Sermon vpon the Passion saying Now ô Lord the carnall Sacrifices ceasing the one oblation of thy body and bloud doth fulfill the diuersity
the penaltie of death imposed vpon those Priests who should drink wine whilest they were seruing in the Tabernacle Leuit. 10. 9. And amongst all the Iewes it was esteemed a profane thing and a token of idolatrie to drink of their drink offerings Deut. 32. 30. Hest. 14. 17. Cor. 10. 7. Therefore our Sauiour said This do ye that is shed my bloud to God for you or offerr vnbloudy Sacrifice in my bloud for you as often as you shall drink for the commemoratiō of me Otherwise if our Sauiour had not giuen them an expres command to offer the Chalice in Sacrifice before they drunk of it either they would not haue offered Sacrifice in the Chalice or els they would not haue drunk of it not to trangress the old Law where they vsed not to drink of their drink offerings in the Sacrifices and communion but of a cup of ordinary wine after the Sacrifice and communion was ended as appeareth by the ritual of the Iewes 11. And if we examine the institution of the B. Sacrament set down by S. Paul we shall find also that our Sauiour at his last Supper instituted an vnbloudie Sacrificie in the Sacrament of his bodie and bloud S. Paule saying Our Lord Iesus in the night he was betraied tooke bread and giuing thankes brake and said as it is in the originall greeke and as Protestants and Puritans translate it take eate this is my bodie which is broken for you this doe in remembrance of me 1. Cor. 11. 24. Where first we may obserue that he doth not saie This is my bodie which is broken to you as in a Sacrament but which is broken for you to God as in a Sacrifice after the manner of vnbloudie Sacrifices which were deuided and brokē as I haue shewed in the 11. chapter Secondly our Sauiour saith This is my bodie which is broken for you to expresse himselfe that he then offered Gifts or vnbloudie Sacrifice for vs to God and commanding the Apostles to obserue that kinde of Sacrifice in his Church addeth Doe this in commemoration of me 12. If our Sauiour in administratiō of the communion If our Sauiour had not intended a Sacrifice he vvould not haue vsed the vvordes proper to signify a Sacrifice had not intended to offer vnbloudie Sacrifice or Gifts he would not when all the world vsed to offer Sacrificie in their Communion haue vsed these wordes so often which are proper to signify an vnbloudie Sacrifice or Gifts as This is my bodie which is giuen for you This is my bodie which is broken for you This is the bloud of the new Testament which is shed for manie This is the Chalice the new Testament in my bloud which is shed for you but haue left them out for if he had not intended to offer Sacrifice these wordes would haue bin better left out and the sense of his wordes would haue bin more cleare and manifest if he had said thus Taking bread he gaue thankes and gaue to them saying Doe this for a commemoration of me And then there would haue bin no dispute or difficultie about the text but these former words being in the text and these aforesaid texts being thus sett downe in the Greeke Bibles and the Protestantes and Puritans themselues translating them after the afore said manner in their English Bibles and the ancienet Fathers vnderstanding them to be spoken of vnbloudie Sacrifce and the whole knowne Nothing more manifest in the Bible then that our Sauiour at his laste Supper instituted a Sacrifice world Atheists and Epicures only excepted vsing them to communicate of things offered in Sacrifice as I haue proued in the 3. Chapter of the first part there is nothing more manifest in the Bible then that our Sauiour in the administration of the communion at his last Supper instituted an vnbloudie Sacrifice in his bodie and bloud 13. To this which hath bin said if we add the A Sacrifice commanded by S. Paule in the Communion words of S. Paule where he commandeth vs saying As often as you shall eate this bread and drinke the Chalice you shall shew the death of our Lord vntill he come 1. Cor. 11. 26 and our Lord not dying against his will but voluntarily and willingly offering The offering of himselfe in Sacrifice the chiefest act in the Passion of our Lord. vp himself in Sacrifice for vs Isa 53. 7. Ioh. 10. 16. 19 how can anie Christian man with reason doubt whether we should offer Sacrifices or no in commemoration of his death especially seeing that as I haue said before the offering of himselfe in Sacrifice for vs is the chiefest act whereby we receaue benefit by his sacred Passion for if our Sauiour had dyed and had not offered or giuen his life for our Redemption we had receaued no benefit by his sacred death Whereby we see that of all the absurdities this is one of the greatest to graunt as Puritans do that we ought in the administration of the Sacrament to make a commemoration of the Passion of our Sauiour for vs and yet deny that we ought to offer Sacrifice in his commemoration when the offering of himself in Sacrifice for vs is the chiefest thing in his Passion and the greatest benefit we haue receaued by his death and so manifestly expressed and commanded in the Scriptures that we ought to shew forth his death and giue his bodie to God for vs as often as we shall consecrate the Communion as that it can not be denied and that to communicate and not of things offered vp in Sacrifice is by the Scripture accounted a great sinne 1. Kings 2. and contrarie to the practise of all Natiōs as I haue shewed in the first part Wherefore our Aduersaries if they would speake or proceede consequenter they should either deny that they ought to make a commemoration of the Passion of our Lord in their Lordes Supper or els vse an externall visible Sacrifice in their Lordes Supper to shew forth the Sacrifice of our Lord vpon the Crosse And this is sufficient to manifeste vnto anie indifferent Reader that our Lord at the institution of the most blessed Sacrament instituted an vnbloudy Sacrifice or Gifts in his bodie and bloud vnder the species of bread and wine to be offered vnto God in commemoration of him CHAP. II. How these wordes this is my body which shal be deliuered for you import also a Sacrifice in his bodie 1. IF we read this Text of S. Paule according to the vulgar latin translation which saith This is my bodie which shal be deliuered for you 1. Cor. 11. 24. it agreeth in one with that of S. Luke which saith This is my bodie which is giuen for you and with that of the greeke translation which saith This is my body which is broken for you when the Scriptures saie This is my body which is giuen for you or This is my body which is broken for you in the present tense
giuen for you as at that present time For we must obserue that when our lord gaue himselfe vpon the Crosse He gaue himself as S. Paule saith Tit. 2. 12. à Redemption for all So here to distinguish from the giuing or offering himselfe vpon the Crosse and to take awaie al suspition or imagination that here he should speake of the giuing of his bodie vpon the Crosse he saith This is my bodie which is giuen for you as in an vnbloudie Sacrifice and not for all men as in the bloudie Sacrifice of the Crosse And after that our Or Sauiour commanded the offering of vnbloudie Sacrifice in his bodie Lord had offered Gifts or vnbloudie Sacrifice in his bodie to God and communicated the Apostles of the said Gifts or Sacrifice he then gaue them a command saying Doe this for a commemoration of me and instituted an vnbloudie Sacrifice cleane oblation or Sacrifice of Gifts in his bodie to be vsed in his Church and gaue the Apostles and their Successors rightly ordayned authoritie to offer an vnbloudie Sacrificie or cleane oblation or Gift in his body for commemoration of him vntill he come to Iudgment to the verifying of that which was spoken by the Prophet Malachie saying From the rising of the Sunn euen to the going down great is my name amongst the Gentils in euery place there is Sacrificing there is offered to my name a cleane oblation 4. In like manner our Sauiour Taking the Chalice he gaue thanks and gaue to the Apostles saying Our Sauiour instituted an vnbloudie Sacrifice in his bloud Drink ye all of this for this is mi◠my bloud of the new Testament which is shed for many vnto remission of sinnes Math. 26. or This is my bloud of the new Testament that is shed for many Mar. 14. or This is the Chalice the new Tectament in my bloud which is shed for you Luc. 22 as it is in ihe original greek and as Protestants and Puritans translate these texts Where first wee are to obserue that he doth not say this is my bloud which is shed to you as in a cōmunion only to eate but which is shed for you to God as an vnbloudie Sacrifice where there was no carnall but spirituall effusion of bloud 5. Secondly we must obserue that when our Sauiour shed his bloud vpon the Crosse he shed it for all the world as witnesseth the Scripture 2. Cor. 5. 14. 2. Cor. 5. 19. 1. Ioh. 4. 14. and therefore to distinguish here this his shedding of his bloud at his last Supper from that shedding of his bloud vpon the Crosse he saith This is my bloud which is shed for many or which is shed for you and doth no say This is my bloud which is shed for all Our Sauiour vpon the Crosse shed his bloud for all at his last Supper for many only to shew that here at his last Supper he did not shed his bloud for all men as he did vpon the Crosse but for many as for these only of his Church c. 6. It is to be noted that the bloud which was here shed was in a Chalice according to his words saying This is the Chalice the new Testament in my bloud that vpon the Crosse was shed out of his side Vpon the Crosse our Sauiours bloud vvas shed out of his side at his last Supper in a Chalice as witnesseth the Scripture saying One of the Soldiers with a speare opened his side presently there came forth bloud water Ioh. 19. 34. 7. The Euangelists here set down the actiōs of our Sauiour what our Sauiour did at his last Supper and what he would haue his Church to do in commemoratiō of him and not what the Iewes were to act or execute vpon him at his Passion and therefore they say IESVS tooke bread and blessed and brake and said c. and do not here speake of what the Iewes were to do at his Passion 8. It is to be noted that the Sacrifice of our Sauiour vpon the Crosse was a Sacrifice of Redemption which was to be applied vnto vs by Baptisme the Sacraments Faith Hope and Charitie c and that this Sacrificie of his last Supper is a Sacrifice of Religion commemoration and application of that as a principal meanes where by we may become partakers of the fruit and benefit of that vpon the The Sacrifice at the last supper is not a Sacrifice of Redemptiō but of commemoratiō or applicatiō of it vnto vs. Crosse and therefore our Sauiour saith This is my bloud which is shed for many vnto remission of sinnes for as many as shall worthily vse it by way of application and commemoration of the Sacrifice of the Crosse vnto them selues as our Sauiour witnesseth immediatly adding This do ye as often as you shal drink for the commemoration of me 1. Cor. 11. 25. 9. It is much to be noted that by these words This do ye as often as you shall drinke for the commemoration of me Our Sauiour did not only giue authorite vnto the Apostles and their Successors rightly ordeyned to offer vnbloudy Sacrifice in Our Sauiour commanded a Sacrifice in the Chalice his bloud but also commanded them that they should not drink of the Chalice in commemoration of him without first offering it in Sacrifice to God saying This do ye that is shed my bloud to God for you or for many as often as you shal drink for the commemoration of me absolutly forbidding them to make commemoration of him in the Chalice or to drink of it in memory of him without shedding it or offering it first in Sacrifice vnto God for many vnto the remission of sinnes 10. And the causes why our Sauiour here bindeth the Apostles and theirs Successors not to drinke of the Chalice in commemoration of him before they offered it in Sacrifice to God were first for that our Sauiour offering of him felfe in Sacrifice for vs was the chiefe part of his Passion in such sort as if our Sauiour had died and yed had not offered his death in Sacrifice for vs wee had receaued no benefitt by his Passion and therfore he forbiddeth the drinking of the Chalice in commemoration of him before it be offered in Sacrifice A sinne te cōmunicate not of things offered in Sacrifice Whervpon the sonnes of Hely are called sonnes of Beliall 1. Kings 2 because they would eate of the meate which was prepared for the commemoration of our Lord before it was offered in Sacrifice and so left out the commemoration of the chiefest part of the Passion of our Lord which was his volontarie offering of himselfe in Sacrifice for vs. Secondly in the ould Law the Iewes did not drink of these Sacrifices or commemoration of Christ to come but only eat as is manifest num 15. 5. 7. 10. num 28. 8. 14. In somuch as that there The cause vvhy our Sauoiur cōmanded a Sacrifice in the Chalice was