Our Consent.
Our consent I propound in two conclusions. Conclus. I. That the supper of the Lord is a sacrifice, and may truly be so called as it hath beene in former a∣ges; and that in three respects. I. Because it is a memoriall of the reall sacrifice of Christ vpon the crosse, and containes withall a thanksgiuing to God for the same, which thanksgiuing is the sacrifice and calues of our lips. Heb. 13.15. II. Because euery communicant doth there present himselfe bodie and soule a liuing, holy, and acceptable sacrifice vnto God. For as in this sacrament god giues vnto vs Christ, with his benefits: so we answerable giue vp our selues vnto God as seruants to walke in the practise of all dutifull obedience. III. It is called a sacrifice in respect of that which was ioyned with the sacrament, namely the almes giuen to the poore as a testimonie of our thankefulnes vn∣to God. And in this regard also, the ancient fathers haue called the sacrament, an vnbloodie sacrifice: & the table, an altar, & the ministers priests: & the whole action an oblation not to God but to the congregation, and not by the priest alone but by the people. A canon of a certaine Councell saith. Wee decree that euery Lords daie the oblation of the altar be offered of euery man and woman both for bread and wine. And Augustine saith,* 1.1 that women offer a sacrifice at the altar of the Lord, that it might be offered by the priest to God. And vsually in auncient writers the communion of the whole bodie of the congregation is called the sacrifice or oblation.
Conclus. II. That the very bodie of Christ is offered in the Lords supper