pontificis nomen tradit ex eo deductum, quod potens fit facere, id eft, Sacrificare, nec ignota eft Hebræis, addit Pineda in JOB, hæc loquendi ratio: ubi enim in Pfalm. LXVI. Legimus Offeram tibi boves cum Hircis, Hebræa litera habet faciam Tibi Boves cum Hircis. Et pariter Exod. xxix. ubi habemus: Vitulum pro peccato offeres, legit iterum Hebræa facies. Et eodem faciendi verbo utitur Chriftus in hujus Sacrificii inftitutione dicens, Hoc facite in mei memoriam, & de Altaris facro minifterio loquens Ambrofius Miffam, inquit Epift. 33. facere cœpi. Kaτὸς ergo το ποῆσαι της κυρίω & pari ratione admonet Diaconus Latinus Sacerdotem: Immolæ Deo Sacrificium Laudis.

According to this Sacrificial Ufe of the Verb wole, facere, and in particular from the Pafchal facrificial Signification of it, we may justly observe, that the words Toto Wolare, Hoc facite, in the Inftitution of the Holy Sacrament either relate to the whole Action, as in the Hebrew and T8To in the Greek do to the whole Service, of the Paffover, Exod. xii. 27.. and then it proves the Celebration of the Eucharift to be gooïla, or tiggyía a Sacrificial Service, and Miniftration, or elfe they relate to the Bread, and Wine, and then by natural, and easy Interpretation they may be interpreted thus: Take, eat, this is my Body, offer this in remembrance of me: And, This is my Blood offer this, as oft as you shall drink it, in remembrance of me. Either of these Senfes of τότο ποιετε. Hoc facite, which do not differ much, give us a good account of the Reafon, why the ancient Fathers treating of this Mystery "fay,

Irenæus. Lib. IV. Cap. xxxiv. Igitur Ecclefiæ oblatio, quam Dominus docuit offerri in Univerfo mundo obferva, quam frequenter, graviter, & nominatim ut Chriftum Dominum aucto

rem & inftitutorem effe Sacrificii Euchariftiæ Fenard. Sic à Sancto Cypriano CHRISTUS hujus Sacrificii Auctor, & Doctor dicitur Epift. 63. Grabe in locum. See P. xxx, xxxi, of this Epift. to the Reader.

that

that it is the Oblation of the Church, which Chrift appointed to be offered.

I must here fay, as I did in my Difcourfe of the Chriftian Priesthood, that there is no Reafon, why the Reformed should be afraid of believing the Holy Eucharift to be a Sacrificial Service, or the Bread, and Wine to be the proper Oblations of it, forafmuch as according to the Ancients before the Eighth Century, we teach them to be not the Real but only the Myftical, or Sacramental Body, and Blood of Chrift. Nay with St. Auguftin we affert, that to say they are the real natural Body and Blood of Chrift is abfurd, impious, and impoffible, and that the Words This is my Body, and This is my Blood can be true only in a figurative Senfe. There is therefore a very plain and intelligible difference between the Eucharifts being the Sacrifice of the real Body, and Blood of Chrift, and its being a real Sacrifice of his myftical Body, and Blood. They are inconfiftent, and incompoffible one with the other, because myftical, and real differ as much as the Substance, and its Shadow, the Verity, and its Type, or a thing of any fort or kind from the thing that is its Image. All this is comprehended in the diftinction betwixt Myftical, and Real; the one as I have faid is a contradiction, and bar to the other, and therefore great must be their Ignorance, or Prejudice who cannot diftinguish the pure Primitive from the Popish DoEtrine of the Eucharift, and where Ignorance, or Prejudice is not in the Cafe, it must be evil Defigns, and Paffions, that make Divines especially inveigh

* De Doctrina Chriftiana Lib. tertius. Si præceptiva locutio eft aut flagitium, aut facinus vecans, aut utilitatem, aut beneficentiam jubens non eft figurata locutio. Si autem flagitium, aut facinus videtur jubere, aut utilitatem, aut beneficentiam vetare, figurata eft. Nifi manducaveritis, inquit, carnem filii hominis,&c. facinus, vel flagitium videtur jubere, figura eft ergo. &c.

againft

against their Brethren, who teach the Sacrament of the Lord's Supper to be the representative Sacrifice of Chrift's myftical Body, and Blood. Whether or no my Adverfaries be Men of the latter fort, I leave it to their Readers to judge. If they be God be praised for it, this Age is fo happily inligh ten'd with the Knowledge of that truly Primitive Doctrine, that it is not in their Power as it was feventy Years ago, to enrage, and raise the People against the Teachers of it, or make them be profecuted for preaching of it, or for their Practice in miniftring of it as fuch. No, thanks be to God, it is otherwise now: But if it were not, I fhould not be afraid to declare that the Holy Sacrament fhall be a Sacrifice to me both in Theory, and Practice, till those Gentlemen can convince me I am in the wrong by better Authorities, and Reasonings againft it, than I have here, and elfewhere brought for it, which upon Reflection upon what hath been written against it from the firft beginning of the Controversy about 1637. to the Triumvirat, that hath lately oppofed it, and me, I think I have no Reafon to expect. But if contrary to my Expectation they can bring better Authorities, or invalidate mine, I will be their Convert, for I have no worldly Intereft to be of this Opinion, nor ever could have any; or if I had, I hope by God's Grace no fuch Intereft fhould prevail with me to perfift in Error againft Truth. In the mean time I fhall believe the Holy Eucharift to be an unbloody Sacrifice, and

Y

y In the Difcourfe of the Chriftian Priesthood.

of

z Lightfoot in Cap. xxvi. Matth. Prætereundum non eft, quod ille poculum Eucharifticum inftituens dicat, Hoc eft fanguis · meus N. Teftamenti, ut Matth. & Marc. imò ut Lucas & Paulus, Hoc poculum eft Novum Teftamentum in Sanguine meo. Non figillum tantum foederis, fed & Sanctio Novi fœderis: Terminus Oeconomie Mofaica, & Sanctio nova veteris fœderis Sanctio erat

per

of a Sacrificial Nature for the Seal and Sanction of the New Covenant in the whole Ministration, and all the Parts, and Rites of it from prefenting the Bread, and Wine to God upon the Altar, to the Confumption of them in the holy, foederal, and facrificial Feaft: And that this Notion of it is moft fuitable to the Evangelical Covenant as a Seal, and Sanction thereof, and altogether worthy of the New, and Royal Law, and of its one Law-giver the Antitypal Mofes our Lord Jefus Chrift. And as I believe it to be a Doctrine, and Inftitution moft agreeable to Chriftianity, as the Myftical Fudaifm, to have one Sacrifice fucceed in the room of all the Jewish Sacrifices: So I think it very proper not only to illuftrate the Nature of the Holy Eucharist, as a Sacrament but to render the Mystery more tremendous, and adorable,

b

per Sanguinem Taurorum, & Tircorum. Exod. 24. Hebr. 9. quia fundendus erat Sanguis: Novi per poculum vini, quia fub Novo Teftamento nulla ulterius fanguinis effufio,

V. 26. το τί ἔτι τὸ Σῶμά με. Applicata hac ad Pafcha recens jam comeftum clarius elucefcunt.Hoc jam eft corpus meum eo fenfu, quo extitit Agnus, pafchalis corpus meum hucufque. Et Verfu 28. Hoc eft Sanguis meus Novi Teftamenti eodem fenfu, quo fanguis Taurorum, & Hircorum fuit fanguis meus sub Veteri. Exod. 24. Hebr. 9. Idem in Evang. Luca Cap. xxii. V. 19 Học eft Corpus meum, propter præfentem Pafchatizationem refpicere optime poffunt hæc verba Corpus agni pafchalis Corpus, inquam, agni pafchalis,nam ipfiffimam iftam Phrafæologiam de eo adhibent Judæi. To to woTheov. Refpici videtur ad poculum vini effufum quotidiè in libaminibus cum Sacrificio jugi, nam & il lud effufum pro remiffione peccatorum, ut panis refpiciat Cor pus Sacrificii jugis, & poculum, Vinum Libationis. Idem. in Epift. 1. Cor. Cap. xi. V. 25. De Sanguine tum fparfo [fuper Duodecim Columnas] dici potuit hic eft fanguis Chrifti veteris vel primi Teftamenti. Ipfe fanguis tunc & exinde repræfentabat fanguinem Chrifti, quia fub veteri Teftamento futura erat de tempore in tempus effufio fanguinis. At jam vinum eft repræfentatio fanguinis Chrifti, quia exinde ceffatura erat effufio fan guinis iftiufmodi.

Fo. Chryfoft.on Matth. xxvi. calls the Holy Table Teslav pernadesárny, the moft tremendous Table, in i Epift. Cor. Cap. x. Tí

λέγεις

adorable, and the Chriftian Priesthood more venerable, and the Devotion of the Faithful more flaming both before, at, and after the Holy Communion, as furnishing of them with fpecial, and proper Matter not only for holy and comfortable Meditations, but for Prayers, and Praises to the Father, and Interceffions with him in the Name of his Son Jefus Chrift, and of the Holy Ghoft, to whom with the Father in the Unity of the Trinity be all Honour, Worship, and Glory now and ever. Amen.

I think I have now faid enough to my Adverfaries in Vindication of my Doctrine of the Holy Eucharift, which in my Difcourfe of the Chriftian Prieftbood, I afferted to be a real, and proper, external material Sacrifice of Bread, and Wine, which Chritians offer to God to reprefent, commemorate, and fhew forth before him the All-fufficient Sacrifice,which his Son once made of himself upon the Crofs for the Sins of the whole World. And in particular I think I have faid as much, if not more, than my present Defign required in Defence of my felf, and that Notion against Dr. Hancock, who as yet hath made no Reply to the ingenious, and learned Author of Cenfura Temporum, by whom in February laft he was fo well answered, and chaftifed.

λέγεις, ὦ Μακάρις Παῦλε, θέλων απρέψαι * Ακροατών, κ μυςηρίων μεμνημών φεική ευλογίας ποτήριον τὸ φοβερὸν δια φρικωδέσατον ἐκείνο το αλλαῦθα ἢ ἐπὶ τὸ πολλῷ φρικωδέςαρον, και με λοπρεπέςαρον ἢ ἱερεργίαν μετεχόασε, ν * Θυσίαν αὐτῶν ἀμείψας, δὴ ἀντὶ τ' ἀλόγων (φαγῆς ἑαυτὸν προσφέρει κι ούσας.