Eucharift. becrute it was part of their proper Office, and the moft ilema part of it, to offer team up to God. I mutalis chieve that the Porate Eagles Espen na dies; to offer up Gits is a tertial fe preation uled by St. Paul of the Levitical Pricinod, Herr, vili, 3, 4. Be roery High Priet i endated [e's a weirdige daca nunas) to G58, and Sacrifices For be reere on Earth to rid koererh not be a Priet, seeing that there are Priols 7 icplan wearpreciar aquar ta ciga that offer Gifts according to the Lare. See aito liebr X. 11, 12. ix. 9. xi. 4. And therefore fince St. Ce ment not only calls the Holy Eucharift an Oier ing, but the Minifters of it, Offerers of the boy Gifts, which is a proper facrificial Phraic, it mult needs follow, that the Lord's Table hath its proper Sacrifice, or Oblation, of which the faithful Chriftians are Partakers; and that they, who are ap pointed to minifter at it, the Bithops, and Presbyters, are proper facrificing Pricfts. Sir, I am difcharged from proceeding any farther by the Labours of the Learned a Mede in his Chriftian Sacrifice, where after explaining, and defining the Nature of the Chriftian Sacrifice, he firft fhews, That the loly Eucharift is an Oblation; Secondly, that it is an Oblation of Thanksgiving, and Prayer, Thirdly, that it is an Oblation thro' Fefus Chrift, commemorated in the Creatures of Bread and Wine, Fourthly, that this Commemoration of Chrift, according to the Stile of the ancient Church, is alfo a Sacrifice Fifthly, that the Body, and Blood of Chrift in this myftical Service was made of Bread and Wine, which had been firft offered to God to acknowledge him the Lord of the Creature; Sixthly, that this Sacrifice was placed in Commemoration only of Christ's Sacri

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"See alfo Bishop Beveridge's Codex Canon. Ecclef. Prim. Lib. II. Cap. 10. in his excellent Notes, Sect. 3, 4.

fice upon the Cross, and not in a real Offering of his Body, and Blood anew. To him, Sir, and to Dr. Grabe, in his Learned Annotations on the xxxiii. and xxxiv. Chapters of the ivth Book of Irenæus, and on the 1. Apol. of Juftin Martyr of his own Edition, p. 128, 129. I refer your late Writer and his Second for proof, that the Holy Eucharift is a real Sacrifice, as our Ancestors called it, and by confequence, that Bithops, and Presbyters are proper facrificing Priefts. Nay for their Satisfaction I refer them to the Learned Bilhop Bull, in his Anfwer to the Bishop of Meaux, from p. 246, to p. 252. And to the Authority of our first Reformers in the Liturgy, printed in the first Year of King Edward VI. which they may find in Sion College Library; or what is to this purpose in Hammond l'Eftrange's Alliance of Divine Offices, where, not to mention the Scotifh Liturgy, they will find, that our Reformers called the Lord's Table the Altar, and the Holy Eucharift a Sacrifice, as well as the Minister a Prieft. Sir, I hope these late Writers will admit the Compofers of the Liturgies above mentioned, as well as the other Writers I have cited, to be a part of the Proteftant Communion; and therefore the firft fpoke too liberally, when he faid, that the whole Proteftant Commu

The Word by which our Saxon Ancestors called the Holy Eucharift, in Conformity to the Doctrine of the Catholick Church, was burel, or hurl, bufel, which came from the ancient Gothick, or rather old German Word unfel,or Hunfl,which fignifies a Sacrifice, by leaving out (n) as in the Saxon Words Mud, Mouth, Cud, known,

* See the viiith p. of the Preface to my Saxon Grammar in the first of the two Books entituled, Antiquæ Literaturæ Septentrionalis Libri duo, &c.

and Tub, Tooth, from the old Teutonick Munths,

Kunths, Cunths.

hion deny Bishops to be proper Priefts, as well as the other, when he faid, that he spoke in the Language of the Church, which had been current ever fince the Reformation.

VIII. From this I proceed to another place of the New Teftament, to fhew that the Holy Eucharift is a Sacrifice, viz. Rom. xv. 16. Where alluding to the Ministration of the Chriftian Sacrifice, P by InE 2

Dr. Grabe in his Notes on Juftin Martyr, p. 127.

Vocation

PS. Bafilii opera, Tom. II. de Spiritu S. cap. xxvii. Some of the Ordinances, and Inftitutions obferved in the Church, we have taught us in exprefs Words of Scripture, and fome we have received as delivered in fecret by Tradition from the Apostles: Both which are of like Ufe unto Godliness; nor doth any Man fpeak against thefe, who is the leaft converfant in Ecclefiaftical Conftitutions. For if we attempt to lay afide the unwritten Cuftoms, and Ufages of the Church, as not being of great Moment, we do not know what harm we fhall all do the Gofpel by our Imprudence: In all probability we shall thereby reduce the preaching of it to an empty Nime. Of this fort of unwritten Ufages (that I may inftance first in the chief, and moft common of them) let me ask, who taught us in writing to fign thofe with the fign of the Crofs, who believe in the Name of Chrift, 'cur Lord? What Scripture hath taught us, when we pray to turn towards the Eaft? Or which of the holy Penmen left us in Writing The Words of Invocation in the Confecration of the Euchariftical Bread, and Cup of Bleffing? So St. Chryfoft, Lib. VI. de Sacerdotio. It behoves the Prieft to excel thofe for whom he makes Interceffion, in all things, as much as a Governour thould excel thofe, who are fubject to him. And tell me, I befeech you, in what Rank fhall we place him, and what degree of Purity, and Piety we may expect from him, whofe Office it is to invocate the Holy Ghost, and offer up the tremendous Sacrifice, and frequently to take in his Hands the common Lord of all? What kind of Hands ought thofe to be, which adminifter fuch things, and what Tongue ought that to be, which utters fuch Words? And whofe Soul ought to be more pure, and holy, than his, who receives fo great a Spirit? At that time the Angels ftand round about the Priest, and the whole Order of the heavenly Powers make their Acclamations, and the Place about the Altar is filled with a Choir of Angels. in Honour of him, who lies thereupon. So if his III Book of the Priesthood: País then from the Jewith Sacrifices to outs, and you fhall fee them not only wonderfni, but fürpaffing all Adri

vocation of the Holy Ghoft, the Apoftle calls himself λειτεργὸν Ἰησᾶ Xe158 εἰς τὰ ἔθνη ἱερες όντα τὸ ευαγέλιον Which, with the preceding Verfe, I take the liberty to paraphrafe thus: Nevertheless, Brethren, I have written more boldly to you in fome fort, defiring to put you in mind of the things you know, becaufe of the Honour of the Apoftolical Office, which is given me of God, that according to the Prophecy of Ifaiah, I should be the Minifter of Fefus Chrift to the Gentiles, to bring your Brethren out of all Nations for an Offering unto the Lord, miniftring the Gospel of God as in my priestly Of fice, that the offering up, or Sacrifice of the converted Gentiles by me as an Evangelical Prieft to God,

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ration; for here is the Prieft, who doth not bring down Fire, but the holy Spirit from Heaven, making earnesft Supplication, not that a Flame fhould fall down from Heaven, and confume the Offering, but that the Spirit (yes) may defcend upon the Sacrifice, and by ic inflame the Souls of all [who partake thereof] and make them purer, than Silver refined in the Fire. And therefore who but a very mad Man, and out of his Wits, can defpife this moft tremendous Myftery. So Ifidor. Orig. Lib. VI. Sacrifi cium dictum quafi facrum factum, The Sacrifice is fo called, as a facred Fact, becaufe it is confecrated in the Memory of our Lord's Paffion, from whence, by his Command, we call it the Body, and Blood of Chrift, because though it is made of the Fruits of the Earth, it is fanctified, and made a Sacrament by the invifible Operation of the Spirit of God.

Chap. Ixvi. 20. Ainsworth Annot. on Levit. ii. Secondly, the Mincha figured the Perfons of Chriftians, who through him are fanctified, and cleanfed to be pure Oblations unto God, as it was prophefied: They shall bring all your Brethren for a Minchab, (a Meat Offering) unto the Lord of all the Gentiles, &c. as the Sons of Ifrael bring a Minchah in a clean Veffel unto the House of the Lord, Ifai. xlvi. 20. The Accomplishment whereof the Apoftle fheweth to have been by his Miniftration of the Gospel of God unto the Gentiles, that the Oblation (Profphora) of the Gentiles might be acceptable, being fan&ified by the Holy Ghoft, Rom. xv. 16.

Ut fim Jeju Chrifti minifter inter Gentes Sacerdotali, munere exercens Evangelium Dei. Verf. Arab.

might be acceptable to him, being not like the legal Sacrifices of Beafts feafoned with Salt, but 1 ke the Evangelical Offering of the Holy Eucharift, fan&ified by the Holy Ghost. The Word here Minister of Jefus Chrift, is elisgyös, which, as I obferved above, is the Word by which the Greek Verfion often renders the Hebrew Cohen, which at other times they tranflate by icpás, Prieft; and had the Apoft'e writ ten this Epiftle in Hebrew, I am of Opinion, that the Tranflations would have been, That I bould be the Prieft of Jefus Chrift to the Gentiles. But icpseva being added to hegycv, makes it fignifie a Prieft: for a Priett [icp&'s, Sacerdos) cannot be better defined, than that he is λalegyòs icpaglav, "Sacrorum publicus Minifter, Minifter rem faram operans, Minister fungens administratione facrorum A Minister of holy things, or a Minifter about holy things, the fame with óra ised gouf, res facras faciens, i. e. a Priest, I Cor. ix. 13. Do you not know, faith the Apoftle, that they who minifter about boly things, live of the things of the Temple, i. e. do you not know that the Priests live, or are maintained, of the things of the Temple? So icps

la in Hefychius is gloffed by προσφέροντα θυσίαν, a facrificing Minifter; and the Apoftle continuing his Metaphor in terms belonging to the Priesthood, he faith, ἔχω ἐν χαύχησιν ἐν χρίσῷ ἰησε ΤΑ ΠΡΟΣ TO'N QEON, I have therefore whereof I may glory

So Grotius on the place: Ut factis probem me miniftrum effe Chrifti ad Gentes miffum, dum obes Sacerdotium non Leviticum jed Chriftianum ex Vaticinio Ifaia Ixvi. 21. non pecudes Deo offerens led homines multos per me ad Deum converfos. Perfiflit in fimilitudine Victime: ideo dicit eodex, &c.

Caftal. Ut extraneorum libatio accepta fit per San&tum confe crata Spiritum. Which Words feem to intimate that he thought that wegsporov, fignifies not the offering up of the Gentiles, but the offering of the Gentiles, as the Holy Eucharift is called in oppofition to the Jewish Offerings; but the Wards are to be un derftod in the allufive Senfes,as the Church always understood them. *See Erafmus on the Place.

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