Sacrifice to some creature Which S. Paul also signifyeth saying vnto those of Listria who would haue offred Sacrifice vnto him and Barnabe why do you these things we are mortall men like vnto you Act. 14. 11. neither would those of Listria though heathen men haue gonn about to offer Sacrifice to Paul and Barnabe but that they esteemed them Gods saying Gods made like men are descended vnto vs and they called Barnabe Iupiter and Paul Mercurie Act. 14. 11. 7. The reason why Sacrifice is so only due vnto God as that it may not be giuen vnto any creature first is for that Sacrifice is a visible known signe of the deliuery of ourselues vnto him vnto whom the Sacrifice is offered as vnto our God as God himself witnesseth VVhy Sacrifice is only due vnto God saying They haue forsaken mee and haue Sacrificed to strange Gods 4. Kings 22. 17. Again they haue forsaken mee and haue Sacrificed to strange Gods that they might prouoke mee to wrath 2. Paral. 34. 25. and man being Gods by title of his creation conseruation and redemption may not giue himself vnto any other as vnto his God and therefore he may not offer Sacrifice vnto any creature Secondly God created mā according to his owne Image to the Image of God he created him Gen. 1. 27. And as our Sauiour said of the tribute mony Whose is this Image and superscriptiō They sayd vnto him Cesars Then he saith to them render therefore the things that are Cesars to Cesar and the things that are Gods to God Matth. 22. Wherevpon Tertullian in his book of idolatrie saith As the Image of Cesar which is vpon his coyn is due vnto Cesar so the Image of God which is in Man is due vnto God wherefore as thou restorest mony to Cesar so thou oughtest to giue thy self to God 8. And for that exterior Sacrifice is so proper vnto God as a visible signe of the inuisible acknowledging him for our Lord in our harts and a diuine worship or worship of Latria due only VVhy the Diuels desire Sacrifice vnto him to signify the inward spirituall Sacrifice wherewith the soule offreth herself vnto God as vnto the originall cause of her creation and end of her happines therefore the Diuel who is couetous of diuine honor and ambitious to be esteemed as a God desireth to haue external Sacrifice offred vnto him as witnesseth S. Augustin The more fovvl the more ambitions in the 19. Chapter of his 10. Book of the Cittie of God saying The Diuels for no other cause do desire Sacrifices to be offred vnto them then for that they know they are due vnto the true God for it is not true which Porphyrie affirmeth and some others think that the Diuel desireth to haue Sacrifice offred vnto him for that he delighteth in the sauour of dead carkasses burned or rosted but for that he delighteth in deuine honour They haue store of the sauour of things burned euery where and if they should desire more the Diuels themselues could do this for themselues but because these wicked Spirits do impudently chalenge to themselues to be God they are not delighted with the smoak which procedeth from the burning of any body but that which procedeth from the mind of an humble suppliant or petitioner who being deceaued is become subiect vnto them and they domineere ouer him stopp in his passage vnto the true God that man should not become the Sacrifice of God whilst he is offered in Sacrifice vnto another who is not God Agayn in the 22. Chap. of his 20. Book against Faustus the Manichean he saith The proud and wicked Spirits are not fedd with the sauour of things burnt or rosted in the Sacrifices which are offred vnto them or with smoak as many vainly think but they are fedd with the errors of men not by a refection of their bodies but by a malicious delight that they can by any meanes deceaue yea though it be by an arrogant pride of a dissembled majestie and so glory that diuine honor is exhibited vnto them 9. And if there had been any visible outward action more due vnto God or of greater esteeme VVhy our Sauiour redeemed mankind by a Sacrifice or of more woorth in the presence of God then exteriour visible Sacrifice representing the inward Sacrifice of the hart and mind certayn it is that the Sonne of God our Sauiour CHRIST IESVS would haue donn that act or offred it to God the Father for the redemption of mankind Seeing he descended from heauen not to do his own will but the will of God that sent him Ioh. 6. 38. And God the Father in him was well pleased Matth. 3. 17. But seeing he redeemed mankind by exterior visible Sacrifice representing the inward Sacrifice of his hart and soul who can doubt but that of all the outward actions of men externall visible Sacrifice representing the inuisible Sacrifice of the hart is the cheifest and aboue all other visible outward actions due vnto God which S. Augustin in his first book against the aduersaries of the Law and the Prophets and 18. Chapter further witnesseth saying Sacrifice is cheifly and aboue all things due vnto God CHAP. V. Of all the visible actions of men exteri or visible Sacrifice is due vnto God alone 1. ALl other exterior visible actiōs of men except externall visible Sacrifice may be donn or exhibited vnto creatures as visible adoration by bowing to the ground kneeling openning of the lips lifting vp of the hands c. haue been and are giuen vnto men or creatures euen by good and pious men As it is read of Abraham Adoration may be giuen vnto creatures who when he did see three men comming towards him he rann to meet them and adored to the ground Gen. 18. 2. Again Abraham rose vp and adored the people of the land that is to say the Children of Heth Gen. 23. 7. yet Abraham is called Father of the faithfull Rom. 4. And likwise when Iacob did see Esau comming towards him going forward he adored prostrate to the ground seauen times Gen. 33. 3. It being told Moyses that Iethro his father in law was comming towards him Moyses going out mett him adored and kissed him Exod. 18. 7. The Brethren of Ioseph the Patriark adored him prostrate to the ground Gen. 43. 26. Iosue fell flat to the ground and adored an Angell Ios 5. 24. Nathan the Prophet adored king Dauid bowing to the earth 3. Kings 1. 23. 2. God Almightie speaking of the reuerence which shall be vsed towards the chiefe Pastors of his Church in the New Law saith Kings shal be they nureing Fathers and Queenes they nurces with countenance cast down towards the ground they shall adore thee and they shall lick vp the dust of thy feete Isa 49. 23. The Children of the Prophets Adored Elizeus adored Elizeus flat to the ground 4. Kings 2. 15. The Children of Israel being assembled togeather they
shal be a cleane oblation and not cleane oblations and so is the sacrifice of the bodie and bloud of our lord one and the same cleane oblation though offered in sacrifice by the Gentils conuerted vnto Christianitie in Europe Asia Africa and America our Sauiour not hauing manie bodies but one 8. Eightly the Prophet sayth That by occasion of this Sacrifice The name of God shal be great The name of God great by occasion of this sacrifice amongst the Gentils conuerted vnto Christianitie And what greather Sacrifice can there be then this where the sonne of God is offered in sacrifice for man and man liuing in this exile may receaue and communicate God his creator Seing that herein doth wonderfully appeare the charitie or vnitie of God with Christian men and his omnipotencie wisedome goodnes or mercie Wherevpon S. Marke the Euangelist who planted the Churche of Alexandria in the Liturgie or publick Churche booke which he made for the Churche of Alexandria fett downe in the first to me of Bibliotheca Patrum saith We offer vnto thee ô Lord this reasonable and vnbloudy worshipp of Latria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to thee ô God all nations do offer from the rising of the sunne to the going downe from the north vnto the south-all the Gentils and in cense and sacrifice and oblation is offered to thy name in euery place 9. And in lyke manner the ancient Fathers vnderstood this prophecie of Malachie to be spoken The Fathers vnderstand the prophecie of Malachie to be spoken of the Christian sacrifice of the Sacrifice of the Christians as Iustine martyr in his dialogue with Triphon who liued in the yeare 150. after the natiuitie of our Sauiour alleadging this place sayth Then the Prophet foretould of the Sacrifices of the Gentils which are offered in euery place S. Cyprian in his first book against the Iewes and 16. chapter allegeth this place to proue that the old Sacrifices of the Iewes should be made voyd and the Sacrifice of the new law established saying That the old Sacrifice should cease and the new be celebrated which appeares by the first chapter of Isaie Psalme 49. and Malachie the first saying I haue no will in you saith the lord and I will not receaue Sacrifice from your handes for from the rising of the sunne vnto the going downe my name is glorified amongst the Gentils and in euery place the sent of incense is offered to my name and a pure or cleane Sacrifice for my name is great amongst the Gentiles sayth the Lord. Thus S. Cyprian against the Iewes S. Ireneus who liued with S. Polycarpe scholler to S. Iohn Euangelist alledging this place saith of our Sauiour He tooke bread and gaue thankes saying This is my body c. and taught the new oblation of the new testament which the Church receauing from the Apostles offereth to God in all the world wherof Malachie foretould 10. S. Chrisostome in his commentarie vpon the 95. Psalme cyting this text of Malachie sayeth Behold how excellently how perspicuously he hath sett fourth and described the mysticall table which is the vnbloudy host Eusebius in his 1. booke of Euangelicall demonstrations chap. 10. alledgeth this place to proue that we ought to offer sacrifice in the new lawe saying We Sacrifice after a new manner according to the new Testament a pure host 11. S. Augustine in his Oration against the Iewes sayeth What will you answer to this open your eies at the last and see the sacrifice of the Christians offered to the God of Israel from the rising of the sunne to the going downe not in one place as it was appointed for you but in euerie place And the lyke he hath in his 18. booke cap. 35. of the Cittie of God saying Malachie prophetizing of the Church which now we see propagated by Christ in the person of God most plainly saith vnto the Iewes I haue no will in you I will not receaue gifts at your handes for from the rising of the sunne vnto the going downe great is my name among the Gentils and in euerie place there shal be sacrificing and offered vnto my name a cleane oblation because my name is great amongst the Gentils Now we may see this sacrifice offered vnto God by the Priesthood of Christ according to the order of Melchisedech in euery place from the rising of the sunne vnto the going downe and the sacrifice of the Iewes vnto whom it was sayed I haue no will in you and gifts I will not receaue at your handes to haue most manifestly ceased Wherfore doe they expect another Christ when they see that which they reade in the Prophet to be fulfilled and could not be fulfilled but by him Thus Augustine And the lyke is affirmed by manie more of the ancient Fathers cyted at large by Coccius in his 6. booke and 6. article 12. And this is sufficient to shew that at the coming of the Messias all the sacrifices of the old law should cease which we finde true by experience and that a cleane vnbloudy sacrifice was to be offered euery where amongst the conuerted Gentiles which also we finde true by experience and to denie this where to ouerthrowe the ancient Fathers arguments against the Iewes so manifest it is that a cleane vnbloudy sacrifice was at the coming of the Messias to be offered euery where amongst the Christians that without denying the arguments the ancient Fathers vsed agaynst the Iewes it can not be deneyd CHAP. XI By the distinction of bloudy and vnbloudy Sacrifices is proued that our Sauiour at his last supper offered vnbloudy Sacrifice in his body and bloud 1. FRom the beginning of the Church of God vpon earth there hath been two kinds of Tvvo kindes of visible sacrifices from the beginning speciall visible Sacrifices offered vnto God th' one bloudy by carnall effusion of bloud out of the veines of some liuing thing th' other vnbloudy which had no such carnall effusion of bloud but in some resemblance as by pouring out of wine or by deuiding the thing offered to God as we read in Gen. 35. and 14. and Leuit. 2. 1. 6. and 14. and both the bloudy and vnbloudy sacrifices were offered vnto God in his Churche euen from the beginning of his Church vpon earth for Abel offered a bloudy sacrifice Caine an vnbloudy Gen. 4. 3. 4. Melchisedech an vnblouddie Gen. 14. 18. Iacob offered both Gen. 35. 14. Gen. 46. 1. In the law of Moyses there were many bloudy Sacrifices ordeyned Leuit. 1. 3. and also diuers vnbloudy Leuit. 2. 1. and 4. and 5. and 14. Leu 5. 11. Vnbloudy sacrifices called gifts 2. The vnbloudy sacrifices were commonly called giftes as Cain offered of the fruits of th' earth gifts to our lord Gen. 4. 3. But to Cain and his gifts God had not respect Gen. 4. 5. Againe If thou offer a gift of the first fruit of thy corne to our lord of the eare being yett greene thou shalt
vexation might cease and by the mercies of God it forth with ceased And in the 10. chapter of the same book he saith We Sacrifice and doe immolate Sacrifice to God only and the Sacrifice it selfe is the body of Christ In the 11. chapter of his first booke de origine animae he saith According to the Catholick faith and Ecclesiasticall rule it is by no meanes granted that the participation of the body and bloud of Christ should be offered for such as are not baptised Which he also repeateth againe in the 15. chapter of his 2. book 4. In his 1. Sermon vpon the 33. Psalme he saith The sacrifice of the body and bloud of our Lord This sacrifice spread ouer the vvhole earth which the faithfull who haue read the Scriptures doe know was not in the time of the old Law which sacrifice is spread ouer the whole globe of the earth And againe in his second Sermon vpon the same Psalme he saith Christ at his last Supper instituted a sacrifice of his body and bloud according to the order of Melchisedech Whervpon in his 86. Epistle he saith Christ gaue his bloud to drinke before his Passion And in the 20. chapter of his 12. booke against Faustus he saith In this Sacrament is drunck that which flowed out of the side of Christ And vpon the 56. Psalme he affirmeth that the Iewes who crucified Christ and afterwards were conuerted to beleeue in him in this Sacramēt drunck by grace the same bloud which through furie they had shed 5. And because the same body and bloud of One body and bloud in all sacrifices our Lord is offered to God in all Christian Sacrifices which was offered to God in the Sacrifice of the Crosse though after an other manner therefore S. Augustine in the 12. chapter of his 9. booke of Confessions calleth that which is offered to God in Sacrifice by Christians the Sacrifice of our Redemtion saying The Sacrifice of our Redemtion was offered for his Mother after her decease at her Funeralls And in the 13. chapter of the same book speaking of his said Mother S. Monica saith She desyred to be remembred at the Altar of God where at she vsed to assist without pretermission of This Sacrifice dispensed from the Altar any one day and from whence she knew that holy sacrifice to be dispensed whereby the hand writing was blotted out which carried our condemnation in it and whereby our Enemie had triumphed ouer vs. Thus the glorious S. Augustine and that according to the Scriptures as he further affirmeth in the 3. question of his 49. Epistle saying The sacrifice which we Christians doe now offer is not only demonstrated by the written word of the Ghospells but also by the Prophecies 6. Neither is this expression of the Sacrifice of the body and bloud our Lord found only in S. Augustine but also in the rest of the ancient Fathers who are commonly stiled Doctors of the Catholick Church as namely in S. Basil S. Chrisostome S. Ambrose S. Gregorie and S. Hierome for the Church being in peace in their times the first fower of these fiue that is to saie S. Basil S. Chrisostome S. Ambrose and S. Gregorie euery one of them sett forth books where in they expresse the forme and manner how to offer Sacrifice in the body and bloud of our Lord with great solemnitie Fouer Doctors sett forth Missalls and how to administer the Sacramēt in the same which books are extant in print vnder the Titles of The Liturgie of S. Basil The Liturgie of S. Chrisostome The Masse of S. Ambrose and the Booke of the Sacraments of the circle of the yeare sett forth by S. Gregorie the Pope Where of the first two are printed with their works the latter are printed by Pamelius in his two Tomes of the Missalls of the Latin Fathers which Liturgies or Missalls are in substance the same with those Liturgies and Missalls which are vsed at this daie in the Catholick Church for the offering of Sacrifice in the body and bloud of our Lord and also with the Liturgies and Missalls which were before their times as with the Liturgie of S. Peter S. Iames S. Andrew S. Marke S. Clement c. as may manifestly appeare vnto anie man who shall take the paines to vew them 7. Moreouer S. Ambrose in the 2. chapter of his 4. book of Sacraments setteth down the words which at this daie are vsed in the Catholick Church in the consecration of the Eucharist and offering Sacrifice in the body and bloud of our Lord saying Wilt thou know how the Eucharist is consecrated by diuine wordes He are the wordes The Priest saith make this oblation apply able vnto vs reasonable and acceptable which is downe vpon the figure Bread a figure of Christs body before consecration of the body and bloud of our Lord Iesus Christ. that is to saie vpon the bread not yet consecrated After it followeth Who the daie before he suffered tooke bread into his holy handes looked vp into heauen vnto thee ô holy Father Almighty eternall God giuing thankes blessed broake and broken gaue vnto his Apostles saying Take and eate of this all for this is my body which is giuen for you And in like manner he tooke the Chalice after he had supped that is the daie before he suffered looked vp into heauen vnto thee holy Father Almighty eternall God giuing thankes blessed deliuered to his Apostles saying Take ye and drinck ye all of it for this is my bloud consider euery thing he saith who the daie before he suffered he tooke bread into his holy handes therefore it is bread before it be consecrated but when Christs wordes doe approach it is the After consecration the Eucharist is the body of Christ. body of Christ Finally heare him saying take ye eate ye all of it This is my body And before the wordes of Christ it is a Chalice full of wine and water but assoone as the wordes of Christ haue done their worke there is made the bloud which redeemed the People therefore consider after how many sortes the word of Christ is powerfull to conuert all things And to conclude our Lord Iesus-Christ himselfe doth testify vnto vs that we receaue his body and bloud and ought we to doubt of his sinceritie and testimonie Thus S. Ambrose explicating the manner of the consecration of the body and bloud of our Lord in his time and the certaintie there of in the Eucharist before receauing which manner of consecration is also vsed in the Catholicke Church at this daie Againe in the 6. chapter of the same booke he sheweth that the intent of these wordes As often as you shall doe this so often you shall doe it in commemoration of me vntill I commeagaine were to command a Sacrifice in the commemoration of his Passion and for that cause he immediatly addeth to these wordes The Priest saith therefore mindfull of his glorious
Sacrifices of the ould Law and establishing the giuing of his body to God for vs added Do this in a commemoration of me and so as S. Paule here saith he took away all the former Sacrifices of the ould Law to establish the giuing of his body to God for vs which was to follow after they were abrogated or ended 4. Though in the ould Law there were many Sacrifices Holocausts Oblations and Hosts yet in the new Law all the Sacrifices Oblations and Hosts should be but one as S. Paule saith A body thou hast fitted to me one body in all the Sacrifices of the new Law though offered in euery place amongst the conuerted One host at the last Supper vpon the Cross and daily Sacrifices of the Church Gentils as was foretold by the Prophet Malachie which here also S. Paul further signifyeth saying Christ offering one host for sinnes for euer fitteth on the right hand of God for by one oblatiō hath he consumated for euer them that are sanctifyed shewing that in the new Law there are not many Hosts Oblations or Holocausts to be offered but only one Host the body of the Sonne of God which was giuen for vs to God at his last Supper and vpon the Crosse and shall be giuē to God for vs in his Church vntill the end of the world according to the words of our Sauiour saying This is my body which is giuen for you to God doe this for a commemoration of me as S. Paul addeth vntill he come to Iudgment 1. Cor. 11. Wherevpon S. Augustin in the 20. chapter of his 10. book of the cittie of God saith Christ is the Priest he it is that offereth and he is the oblation The Christ both the Priest and the oblation Sacrament of which thing he would that it should be the daily Sacrifice of the Church which being the body of him her head hath learned to offer herself by him and of this Sacrifice the many and diuers ancient Sacrifices of the Saincts were signes that whilst this one Sacrifice was figured or sett forth by many one thing might as it were be expressed by many words and be much commended without tediousnes To this chiefe and true Sacrifice all the false Sacrifices haue giuen place Thus S. Augustin where the Sainct manifestly and clearely sheweth that Christ himself is the oblation in the daily Sacrifice of his Church succeeding in place of all the Sacrifices of the Saincts in ould Law and that the Church which is his body hath learned to offer herself by him to God in ths one and yet daily Sacrifice of his Church which is the same that the Catholick Church doth teach at this day 5. Moreouer S. Augustin in the 20. chapter of the 17. book of the cittie of God reciting this same place which S. Paul hath before cited out of the 39. Psal saith To be partakers of this table is to begin to liue for in another book which is called Ecclesiastes he saith There is no such good belonging to man as that he shall eat and drinck which we may easely vnderstand to belong vnto the being partaker of this table which the Mediator himself or Priest of the new Testament according to the order of Melchisedech doth bring in of his body and bloud for that Sacrifice hath succeeded in place of all those Sacrifices of the ould Testament which The Sacrifice of the body and bloud of our Lord succeeds all the Sacrifices of the ould Lavv. were immolated in figure of this to come for which cause we also do acknowledge that voyce of the same Mediator speaking by way of Prophecy in the 39. Psalme Sacrifice and oblation thou wouldst not but a body thou hast fitted to me for in place of all these Sacrifices and oblations of the ould Law his body is offered and administred to the communicants So S. Augustin where he sheweth most playnely that this same body of Christ is offered in Sacrifice and deliuered in the communion vnto all the communicants Againe in his book vpon the Psalmes expounding these words of the 39. Psal alledged here by S. Paul he saith Sacrifices and oblations thou wouldst not What Christians are not vvithout Sacrifice then are wee therefore in this tyme sent away with out Sacrifice God forbid But a body thou hast fitted to me therefore thou wouldst not the other that thou mightest perfect this c. and so shewing that this body is that which is sacrificed and giuen in the communion addeth In this body we are of this body we are partakers that which we haue receaued we know and you that doe not know shall know and when you haue learned I pray to God that you may not take it to your condemnation for he that eateth and drincketh vnworthily eateth and drincketh judgment to himfelf So S. Augustin 6. Primasius Bishop of Vtica in Africa and a disciple of S. August vpon the 10. to the Hebrewes saith In the Sacrifices of the Altar the host is one and not many though it be offred vp by many in diuers places and at diuers tymes the diuine power of the vvord The Sacrifice offred by many is one though offered in diuers places and at diuers tymes doth make that there are not many Sacrifices but one all though it be offered by many c. Neither is there now one greater Sacrifice and an other lesser or one offred to day and another to morrow but allwayes the selfsame hauing equall magnitude Wherefore this Sacrifice of Christ is one and not many for if it should be otherwise because it is offered in many places there should be many Christs which God forbidd one Christ therefore is in all them places And as that which is offred euery where is one body and not many bodies so also the Sacrifice is one Thus Primasius 7. And in like manner S. Chrysostome vpon the 10. to the Heb. saith The holy oblation by what Priest soeuer it be offred is the self same which Christ gaue to his Disciples this hath nothing less in it then that All Priests offer the same oblation or host had because men do not sanctify it but Christ himself who before had consecrated that And in his 24. Hom. vpon the first to the Corinthians speaking of the Christian Sacrifice which was vpon the Altar saith This body when it was placed in the manger was reuerenced The same body vpon the Altar vvhich vvas in the manger and adored by the Magi. by the Magi who though wicked and Barbarous men by nation yet left their contrey and home and vndertook a long voyage and when they came they adored with great fear and trembling Let vs Cittizens of heauen imitate at least these Barbarous people for they though they saw him in a manger and in a cottage and not in such state as thou seest him now yet they approached vnto him wit great reuerence and thou dost not see him in a manger but vpon
not vpon the Crosse as This is my body which is broken for you now and This is my body which shal be deliuered for you to God in the commemoration of me Wherevpon S. Chrysostome in his 24. Homily vpon the 1. to the Corinthians saith to the communicants in the holy communion Thou art not nourrished of one body and he of an other but we are all nourrished of the same body one and the same substantiall body of our Lord being in all the Christian Communions vnder the species of bread by the will and power of our Lord. 11. Somme also of the greek Fathers alledge Sōme greeck Fathers read the vvords of institution in both tenses these words of the institution of this Sacrament in the future tense as This is my body which shal be deliuered for you and yet also vnderstand thereby that one and the same substantiall body of our Lord should be giuen to God for vs in all Christian Sacrifices and be administrated in the communion to all the communicants as S. Irenaeus who liued about the yeare 180. in the 23. chapter of his 4. book of heresies S. Dionisius Alexandrinus who liued about the yeare 250. in his Answer vnto the obiections of Paulus Samosatenus an heretike sett downe in the 3. Tome of Bibliotheca Patrum Theodoret vpon the 1. to the Corinthians and 11. chapter S. Chrysostome in his 83. Homily vpon S. Mathew c. 12. The latin Bibles more manifestly to demonstrate vnto all men that our Lord at his last Supper spoke diuers tymes of his body and bloud and that the same his substantiall body and bloud may be in diuers places and vnder diuers dimensions The Latins read the vvords of institution in both senses at one and the same tyme read those words in the institution of this Sacrament in both tenses and say of the body This is my body which is giuen for you 10. Luk 22. And also This is my body which shal be deliuered for you This doe ye for the commemoration of me 1. Cor. 11. playnely and manifestly to shew that one and the same substantiall body of our Lord both was then giuen to God for vs and shall at all tymes be giuen to God for vs when wee make commemoration of our Lord. 13. So likewise the Greeks in their Bibles Noe contradiction betvveen the greek and latin Bibles in the vvords of the institution of the Sacrament read alwayes these words in the institution of the Chalice in the present tense and the Latins without contradicting or gaine saying what the greeks read doe alwayes read them in their Bibles in the future tense Math. 26. Mark 14. Luk. 22. manifestly to declare vnto all Christians that the same substantiall bloud of our Lord which was shed to God for vs in the institution of the commemoration of our Lord the same substantiall bloud shall also be shed to God for vs in all the commemorations which we shall rightly make of him because God speaking of one and the same substantiall bloud said so 14. When our Lord said This is my body which is broken for you And This is the Chalice the new Testament in my bloud which is shed for you he spoke of the institution of his commemoration and when he said This is my body which shal be deliuered for you and This is the Chalice the new Testament in my bloud which shal be shed for you he spoke of the commemoration which the Apostles and their successors should make of him in his Church and so gaue a command not only that the Apostles and their successors should break and shed the same his true reall and substantiall body and bloud to God for vs in the commemorations By the Lavv of God nothing is to be offred in Sacrifice to God or receaued in the communion but his body and bloud which they were to make of him but also that they should not break or shed any other body or bloud but his in the commemorations which they were to make of him and so made a Law that only his body and bloud vnder the species of bread and wyne should be offred to God in Sacrifice and receaued in the communion of Christians and nothing else and abrogated the Priesthood and Sacrifices of the ould Law and established a Priesthood and Sacrifice in his body and bloud vnder the species of bread and wine according to the order of Melchisedech in his Church to the fulfilling of the Law and Prophets Wherevpon the Apostles in their tyme decreed in their 3. Canon saying If any Bishopp or Priest contrary to the ordinance of our Lord should offer any thing vpon an Altar as hony milke or syder insteed of wine or any compounded thing or any kind of birds or beasts or beans or pease transgressing our Lords constitution lett him be degraded 15. The ould Law as S. Paule saith brought nothing to perfection But an introduction to a better hope Heb. 7. 19. to be performed in the new where Iesus is made a suerty to a better Testament Heb. 7. 22. Wherevpon our Sauiour coming to performe this hope and better Testament changed all the Sacrifices of the ould Law which were Christ chāged the Sacrifice of the ould Lavv. in sheepe Bullockes Birds c. into the Sacrifice of his owne body and bloud and therefore said at the institution of the Eucharist This is my body which is giuen for you and also This is my body which shal be deliuered for you most plainely and manifestly to expresse the change of all the Sacrifices of the ould Law into the only Sacrifice of his body and bloud and declare his prohibition to offer any thing in Sacrifice vnto God but his body and bloud and therefore said This is my body which shal be deliuered for you This is my bloud which shal be shed for you to prohibit the offering of any thing in Sacrifice to God but his body and bloud and the same body and bloud which he then offred or gaue to God Wherevpon S. Augustine in the 20. chapter of his 17. book of the cittie of God saith The Sacrifice of Christs body and bloud succeeded in place of all those Sacrifices of the ould Law Againe in the same chapter For all those Sacrifices and oblations of the ould Law Christ body is offred and administrated in the communion to the communicants And in his 2. Sermon vpon the 33. Psalme he saith In the ould Law was the Sacrifice according to the order of Aron but afterwards Christ instituted a Sacrifice according to the order of Melchisedech of his body and bloud And the like hath S. Cyprian in his 63. Epistle to Cicilianus S. Ambrose in the 4. chapter of his 5. book of Sacraments S. Hierome in the 2. chapter of his 17. Epistle and in his 126. Epistle S. Ephanius in his 55. heresie Theodoret vpon the 109. Psalme S. Leo in his 8. Sermon vpon the Passion And S.