a figure specially of the holy Chalice, was there drunken by our Saviour, and given to the Apostles also, Two cups or chalices at Christes last supper.with declaration that it should be the last cuppe of the Law, not to be drunken any more, til it should be drunken new in the Kingdom of God, that is to say, in the celebration of the B. Sacrament of his bloud of the new Testament. And by this place it seemeth very like that the wordes in S. Matthew, Mt. 26, 29.I wil not drinke of the fruit of the vine &c, were pertaining to this cuppe of the old Law, and not to the Holy Sacrament, though they be there by repetition or recapitulation spoken after the holy Chalice.
The real presence19. This is my body.) Although sense tel thee it is bread, yet it is the body, according to his wordes, let faith confirme thee, judge not by sense. After the wordes of our Lord let no doubt rise in thy mind. Cyril. mystag. 4. Of the veritie of flesh and bloud there is left no place to doubt: by the profession of our Lord him self, and by our faith it is flesh and bloud indeed. Is not this truth? To them be it untrue, which deny JESUS CHRIST to be true God. Hilar li. 8 de Trinit.
Christ sacrificed his body and bloud in Sacrament at his supper.19. Which is given.) As the former wordes make and prove his body present, so these wordes plainely signifie, that it is present, as given, offered or sacrificed for us: and being uttered in the quod datur
το διδομενον* present tence, it signifieth not only that it should afterward be given or offered on the Crosse, but that it was then also in the Sacrament given and offered for us. Whereby it is invincibly proved that his Body is present as an Host or Sacrifice: and that the making or consecrating thereof must needes be Sacrificing. And therfore the holy Fathers in this sense cal it a Sacrifice. The Sacrifice of the Alter.Nissen. orat. 1 de resur. Leo ser. 7 et 8 de Pass. Hesychius li. 2. in Levit. c. 8. Grego. ho. 37 in Evang. et Dial. li. 4. c. 59. Cyrillus Hieros. mystag. 5. Dionys. Eccl. Hier. c. 3. Ignat. ep. 5. ad Smyrn. Justinus dial. cum Tryph. circ. med. Iren. li. 4. c. 32 et 34. Tertul. de cult, fæm. et ad uxor. li. 2. Cypr. ep. ad Cæcil. et de Cæn. Do. Euseb. Demonst. evang. li. 1 c. 10. Cyril. Alex, anathem, 21.Nazian. orat 1 cont. Julianum. Chryso. ho. 83 in 26 Mat. et li. 6 de Sacerd. Ambros. li. 4 de Sacram. c. 6. et li. 3. Offic. c. 48. Hiro. in ep. ad Hebid. q. 2. et ad Evagr. ep. 126 to. 3. August. in psal. 33. conc. 1. et alibi sæpe. Græci omnes in 9 Hebr. et Primasius. Conc. Nic. 1. 14. Ephes. ad Nestor, Constantinop. 6. can. 32. Nicen. 2 act. 6 to. 3. Lateran. Constant. Flor. Trid.
The Apostles are made Priestes, and the Sacrament of holy Orders instituted.19. Doe this.) In these wordes the holy Sacrament of Order is instituted, because power and commission to doe the principal act and worke of Priesthood, is given to the Apostles: that is, to doe that which Christ then did concerning his body: which was, to make and offer his body as a sacrifice for us and for al that have need of Sacrifice, and to give it to be eaten as Christes body sacrificed, to al faithful. For as the Paschal lambe was first sacrificed, and then eaten; so was his body: and thus to doe he here giveth commission and authoritie to the Apostles, and to al Priests which be their successors in this matter. Dionys. cæl. Hierar. c. 3. Iren. li. 4. c. 52. Cyp. ep. ad Cecil. Chrys. ho. 17 inep. ad Heb. Ambros. in Ps. 38. & in c. 10 ad Hebr.
A commemorative Sacrifice is a true sacrifice, no lesse then the prefigurative Sacrifices were true Sacrifices.19. For a commemoration.) This Sacrifice and Sacrament is to be done perpetually in the Church for the commemoration of Christ, specially of his Passion: that is to say, that it may be a lively representation, exemplar, and forme of his Sacrifice upon the crosse. Of which one oblation on the crosse, not only al other Sacrifices of the Law were figures, but this also: though this in a more nigh, high, mystical, and marvelous sort then any other. For in them Christs death was signified as by resemblance and similitudes of external creatures and bodies of brute beasts: but in this of the new Testament, his body visibly sacrificed on the crosse, in and by the self same body sacrificed and immolated in Sacrament and under the shapes of bread and wine, is most neerely and perfectly resembled. And therfore this is most properly commemorative, as most neerely expressing the very condition, nature, efficacie, sort, and substance of that on the crosse. Ambr. in 10. Hebr.
Chrys. ho. 17. in ep. ad Hebr.For which the holy Fathers cal it the very self same sacrifice (though in other manner) which was done on the crosse, as it is the self same thing, that is offered in the Sacrament, and on the crosse. Whereby you may see the perversitie of the Protestants or their ignorance, that thinke it therfore not to be Christs body because it is a memorie of his body or a figure of his body upon the crosse: nor to be a true Sacrifice because it is a commemorative Sacrifice. For as the thing that more lively, neerely, and truely resembleth or representeth, is a better figure then that which shadoweth it afar off: so this his body in the Sacrament, is more perfectly a figure of Christs body and Sacrifice, then any other. Christ himself the Sonne of God is a figure and character of his Fathers Person, being yet of the self same substance. And Christs body transfigured on the holy Mount, was a figure and resemblance of his Person glorified in Heaven. To be a figure of a thing, and yet the thing itself, repugneth not.Even so is his body in the Sacrament to a faithful man that knoweth by his beleefe grounded on Christs owne word, that in the one forme is his body, in the other his bloud, the most perfect representation of his death that can be. As for the Sacrifice, it is no lesse a true Sacrifice,
