by calling it the Sacrifice of Praife, the Fruit of the Lips, that confefs the Name of God. For when he proceeds to exhort, not to forget communicating their Goods, do we not know, and have we not made it appear, that this must be by their Oblations to the Altar, whereof the Eucharift being first confecrated, the reft ferved the Neceffities of the Church. So Chap. v. p. 40. It is evident, that this commemorative, and reprefentative Sacrifice is of the nature, and kind of Peace-Offerings, which by the Law thofe, who facrificed, were to feaft upon. I will take the Cup of Salvation, and call upon the Name of the Lord I will pay my Vows now in the Prefence of all his People, faith the Pfalm cxvi. 12, 13. and that in answer to the Queftion made: What Reward fhall I give unto the Lord for all the Benefits that he hath done unto me? At feafting upon the Parts or Remains of Peace-Offerings the Master of the Sacrifice began the Cup of Thanksgiving for Delive rance receiv'd; in confideration whereof he pays his Vows; and the Sacrifices which he pays are called onga, or Sacrifices of Thank fgiving for Deliverance received. Is not this the fame that Chriftians do, in celebrating the Eucharift, fetting afide the difference between Fews and Chriftians? Wherefore I have fhew'd, that it is celebrated with Commemoration of, and Thanksgiving for the Benefits of God; efpecial ly that of Christ crucified. And I have fhe w'd, that it is called by the Apoftle the Sacrifice of Praife, the Fruit of our Lips giving Thanks to God: And that having fhewed, the Jews have no Right to it as a propitiatory Sacrifice, that is, not to it; becaufe not to the propitiatory Sacrifice, which it reprefenteth: But therefore, that Chriftians have a Right to feaft upon it, as the Jews upon their Peace Offerings. The Celebration of the Eucharift is the renewing of the Covenant of Grace, which fuppofeth Propitiation made for the Sins of Mankind by that one Sacrifice,

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which it commemorateth, and reprefenteth.-Shall it be a Breach upon Chriftianity to fay alfo, that it is fuch a Sacrifice, whereby we make God propitious to us; and obtain at his Hands the Bleffings of Grace, which the Covenant of Grace tendreth? This indeed requireth yet farther Confideration; for what Reafons the Sacrament of the Eucharift may be accounted, and call'd a Scrifice, that we may be able to judge, in what Senfe, and for what Reafon it may be accounted propitiatory, and impetratory, impetratory, without Prejudice to Chriftianity. First, then let it be remembred, that by the Inflitution and Ordinance of God, thofe that dedicate themfelves to the Service of God in the Faith of Chrift, by Baptifm, are to dedicate their goods to the Maintenance of the Communion of the Church in the faid Service, the chief. Office whereof is the Celebration of the Eucharift proper to Christianity, as I fhew'd a little afore. Then be it obferv'd, that there were two forts of Oblations commanded by the Law, and practifed by God's ancient People. For firft Fruits, Tythes, and accurfed things (that is things dedicated to God, under a Curfe upon them that should convert them to any other ufe, Levit. xxviii.) were not dedicated to be Spent upon the Altar in Sacrifices, but to the Maintenance of the Temple, or of them that attend ed upon the Service of it. But feeing we have now fhew'd, that the Eucharift is a Sacrifice; it follows that thofe Oblations which are dedicated to God, to be spent in the Celebration of the Eucharift, (in reference whereunto I have already fhew'd, that all Oblations of Chriftians are confecrated to God, becaufe dedicated to maintain the Communion of his Church, whereof the Eucharift is that Office, which is peculiar to Chriftianity,) are not barely confecrated to God, but to the Service of God by Sacrifice. For those things which under the Law were confecrated to God, to be facrificed upon the Altar, were

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not then firft offered to God, when they were killed, and the Parts of them burnt upon the Altar, but from the time that they were declared God's Goods for that purpose: As by the Law it felf may appear, in the Precept of the fecond Tithe, which for two Years belonging to the Poor, the third Year was to be spent in facrificing at Jerufalem; and fo by Law, and by no Man's Act, confecrate to the Altar, Deut. xiv. 22, 29. Inafmuch then as I have shew'd, that the Eucharift is a Sacrifice, in fo much, and for that very Reafon, that which Chriftians offer to God for the Celebration of the Eucharift, is no otherwife a Sacrifice, than thofe things. which were appropriated to the Altar under the Law, were Sacrifices, from the time that they were dedicated to that purpose; faving always the difference between Sacrifices figurative of the Sacrifice of Chrift upon the Crofs (fuch as Chriftianity Suppofes all the Sacrifices of the old Law to be) and the Commemoration, and Reprefentation of the fame palt, which I have shew'd that the Eucharift pretendeth. And truly having fhew'd that this Repre fentative and Commemorative Sacrifice is of the Nature and Kind of Peace offerings, in as much as it is celebrated on purpose to communicate with the Altar, in feafting upon it; and knowing that every Beaft that was facrific'd for a Peace-offering was attended with a Meat offering, and a Drink-offering of Wine, which are the Kinds, in which the Eucharift is appointed to be celebrated; I must need fay, that thofe Species, fet apart for the Celebration of the Eucharift, are as properly to be call'd Sacrifices of that Nature which the Eucharift is of; (to wit Commemorative and Reprefentative) as the fame are to be counted figurative under the Law, from the time that they were deputed to that use. This is then the first All of Oblation by the Church, that is, by any Chriftian that confecrates his Goods not at large to the Service of God, but peculiarly to

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the Service of God by Sacrifice; in regard whereof the Elements of the Eucharift, before they be confecrated, are truly counted Oblations, or Sacrifices. But having refolved to fet all Regard of Faction behind the Confideration of Truth manifefted by the Scriptures; I fick not to yield, and to maintain, that the Confecration of the Eucharift, in order to the Participation of it, is indeed a Sacrifice, whereby God is rendred propitious to, and the Benefits of Chrift's Death ob tained for them, that worthily receive it. But this perhaps neither in the Senfe, nor to the Intereft of them, who make it their Business to maintain the prefent abufes of the Church of Rome, by difguifing the true Intentions, and Expreffions of the Catholick Church.

From thefe Authorities I país to that of Dr. Beverege, late Bishop of St. Afaph, who in his vilith Sermon on 1 Pet. xi. 5. Speaking of the Sacrifices, by which the Saints praife God, expreffes himfelf thus. First, therefore a Sacrifice in general is properly fomething, that we give or offer to God for our own: For the we have nothing but what he first gives us, yet when he hath given it to us, we have a civil Right to it: It is our own in refpect of all other Men: But when we give it back again to God divesting our Yeives of our own Right to it and transferring it wholly to him, then he looks upon it as a Sacrifice offer'd up to him, and is pleas'd to accept of it as fuch. Then having enumerated the feveral forts of Jewith Sacrifices; he proceeds to fpeak of the Sacrifices, which are offer'd up by the holy Chriftian Priefthood, to fet forth the Glory of God, as publick Prayer, Praife, and Thanksgiving; in the conclufion whereof he fpeaks thus: But the Sacrifice that is moft proper, and peculiar to the GoIpel, is the Sacrament of our Lord's Supper, inftituted by our Lord himself, to fucceed all the bloody Sacrifices

Sacrifices in the Mofaick Law: For tho' we cannot Jay, as fome abfurdly do, that this is fuch a Sacrifice, whereby Chrift is again offer'd up to God, both for the Living, and the Dead; yet it may as properly be call'd a Sacrifice, as any that was ever offer'd; except that which was offer'd by Chrift bimfelf: For bis indeed was the only true expiatory Sacrifice, that was ever offer'd: Thofe under the Law were only Types of bis; and were call'd Sacrifices only upon that account, because they typify'd, and reprefented that, which he was to offer for the Sins of the World: Therefore the Sacrament of Chrift's Body and Blood may as well be called by that Name, as they were: They were typical, and this is a commemorative Sacrifice: They foreshew'd the Death of Chrift to come, this fhews forth his Death as already paft: For as often, faith the "Apoftle, as ye eat this Bread, and drink this Cup, ye do fhew the Lord's Death till he come. This is properly our Chriftian Sacrifice, which neither Fews nor Gentiles have any Share in ; as the Apoftle obferves. We have an Altar, where of they have no Right to eat, which ferve the Tabernacle. An Altar, where we partake of the great Sacrifice, which the eternal Son of God offered up for the Sins of the whole World. So in his private Thoughts upon Religion, pag. 124. And as Baptifm thus comes in the place of the Jews Circumcifion: So doth our Lord's Supper answer to their Passover: Their Pafchal Lamb reprefented our Saviour Chrift; the facrificing of it, the Sheding of his Blood upon the Crofs: And as the Pafs-over was the Memorial the Ifraelites Redemption from Egypt's Bondage: So is the Lord's Supper the Memorial of our Redemp tion from the Slavery of Sin, and Affertion into Chri ftian Liberty, or rather it is a folemn, and lively Res prefentation of the Death of Chrift, and offering it

I Cor. xi. 26.

Heb. xiii. 10.

Exod. xii. 14.

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