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fufficiently anfwer'd, when I fpoke to what your Grace fays in the 16th. Paragraph. The 22d. Paragraph contains fome Queftions of Moment, to which I fhall beg leave to answer in the fame Order, as they lye.

Did the Apofiles, (fays your Grace) in all Places where they Preach'd, teach the Chriftian Church, under the Penalty of Damnation, to believe, that in the Mafs there is offer'd a true proper and propitiatory Sacrifice for the living and the Dead? Or is there the leaft Mention or Intimation of fuch a Sacrifice, as this in the whole New Tefiament?

To the first of thefe Questions I answer, that I know not whether the Apoftles, did in all Places where they preached, teach this Doctrine; but I believe they did preach it in many Places. To the Second, that there is fufficient Mention and Intimation in the Evangelift St. Luke, and in St. Paul's firft Epiftle to the Corinthians, Cap. II. of what we understand by the Sacrifice of the Mafs, which we affirm to be a true, proper and propitiatory Sacrifice, and confequently may be offer'd for the Living and the Dead. As to the Word Mafs, I grant there is no fuch Word mentioned in the new Teftament. It is aWord (in my Opinion) borrowed from the Practice, ufed in the primitive Times, of difmiffing the Catechu. mens, before the Sacrifice of the Body and Blood of Chrift was to be cffer'd; For to let them understand they were not to affift at the Sacrifice, they were fent away with an Ite Miffa eft, which in the Language of thofe Times fignified: Withdraw, you are difmiffed. But fo long as we have a fufficient Warrant for the thing lignified by the Word Mufs, namely, that it is a true, proper

proper and propitiatory Sacrifice of the Body and Blood of Chrift, we have no Reason to reject a Word which the Ufe and Practice of fo many Ages has, in a Manner, confecrated. To make out then, that the Mass is a true, proper and propitiatory Sacrifice, I fhall in the first place fet down the Words of Christ, when he inftituted it, and the Words of St. Paul declaring the Inftitution. In the fecond Place, I produce the Teftimony of the antient oriental Liturgies, and laftly the Sentiments of the holy Fathers of the primitive Church concerning this Sacrifice. But before I begin, I cannot but lament the Hardnefs of our Fate, to be put upon proving, that the Oblation of the Body and Blood of Chrift, in the Mafs, is a Propitiatory Sacrifice, when the Sacrifices in the old Law, of Bulls, Heifers, Rams, Lambs, nay of Oil and fine Flower, are frequently fo called in Terms at leaft equivalent to it. For what is a propitiatory Sacrifice, but a Sacrifice capable to atone for Sins, or fic to move Almighty God to be propitious or merciful to Sinners? And were not all the Sin Offerings, fo often repeated in the Books of Mofes, of this Nature? Sicut pro Peccato offertur Hoftia, ita & pro Delicto: U triufque Hofiia Lex una erit ad Sacerdotem qui eam obtulerit, pertinebit. Englished thus in your Bible: As the Sin Offering is, fo is the Trelpafs Offering: There is one Law for them: The Priest that maketh Attonement therewith, hall have it. Levit. Cap. 7. 7. Surely then, the Body and Blood of Jefus Chrift, if offer'd to the Heavenly Father, is much more capable to atone for Sins, and to move him to be merciful or propitious to Sinners, than the Flesh and Blood of Bulls,

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Bulls, Heifers, Rams or Lambs, and confe quently may be called a propitiatory Sacrifice, or Sin Offering, the one being the fame as the other. It remaineth then only to prove, that Chrift did offer his Body and Blood, as a Sacrifice to his Heavenly Father, after the Legal Supper, and before he Suffer'd on the Crofs. To begin with St. Luke. This Evangelift tells us, Cap. 22. V.V. 19, 20. that after the legal Supper. Chrift took Bread, gave thanks, and brake it, and gave it unto the Apoftles faying: HOC EST CORPUS MEUM, quod pro vobis datur: Hoc facite in Meam Commemorationem: Similiter & Calicem poftquam Canavit dicens: Hic eft Calix novum Teftamentum, in meo Sanguine, qui pro vobis fundetur : THIS IS MY BODY, which is given for you: Do this in Remembrance of me: Likewife alfo the Chalice, after he had Supped, faying: This Chalice is the Teftament in my Blood, which shall be shed for you. Your Verfion has Which is fhed for you: But this is no material Difference, it being ufual with the Jews to put the future Tenfe, for the prefent, and the prefent Tenfe, for the future. St. Paul 1. Cor. Cap. II. gives the fame Account of this Myfterious Inftitution, and declares he had received it of the Lord: From both of them, we may obferve, that Chrift did not fay This is my Body which is given to you: But This is my Body which is given for you, And the fame of the Chalice or Cup. He gave it indeed to them, and gave it for them; That he gave it to them, is plain from thefe Words Accipite & Manducate, take and Eat, and even changed the Bread into his Body, and the Wine into his Blood, as I fhall endea

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vour to make out hereafter. That he gave it for them is no lefs plain, from these other Words. Quod pro vobis datur, which is given for you. So that he did at once make a Sacrament, and offer a Sacrifice for the Remiffion of Sins, as St. Matthew obferves: A Sacrament by vailing his Body and Blood under the Species of Bread and Wine; and a Sacrifice by feparating Mystically his Body from his Blood, and offering them up to his heavenly Father.

Now the Nature of the Sacrament confifts in this, that the Body and Blood of our Lord under the Species of Bread and Wine are given unto us, as the Spiritual Food and Refection of our Souls. And the Nature of the Sacrifice in this That the Body and Blood of our Lord, under the fame Species, are by Virtue of the Words of Christ, as by the Sword of the Spirit, which is the Word of God, feparated, or fet a part The Body alone, by Virtue of the Words, under the Species of Bread, and the Blood alone, under the Species of Wine; that by this Means the Paffion and Death of our Lord might be reprefented and celebrated; and Christ himself Myftically Sacrificed for us, and offer'd to God the Father for the Remiffion of Sins. I might produce fome other Texts of Scripture in proof of this Matter; but that I am perfwaded your Grace will put no Stress upon any Reflection I can make upon them; nor value any Theological Reafon, I might offer to fupport my Opinion. I fhall therefore proceed to what I believe your Grace has a great Veneration for, namely, the antient Oriental Litur. gies of the primitive Church, which stand in need of no Glofs or Comment, and make as

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much for us as is poffible for Words to exprefs; being what I promifs'd to produce in the fecond Place.

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Thefe Liturgies were made English about feven Years fince by Dr. Brett a Minifter of the Church of England, an unexceptionable Witnefs Since it is not to be prefumed, he would fay any thing in Favour of the Roman Catho licks, (whom he otherwife oppofes with all his Might) but what the Evidence of Truth extorted from him. They are call'd as follow.

The Liturgy of St. James the Apostle, which was antiently used in the Church of Jerufalem, tranflated from the Original Greek and publish'd in the Bibliotheca Patrum. Tom. 2. Paris. 1624.

The Liturgy of St. Mark the Evangelift, which was the antient Liturgy of the Church of Alexandria, and was used throughout Egypt, Lybia, Pentapolis, and Ethiopia; tranflated from the Edition of Monfieur. L'abbè Renaudot, published in Greek and Latin at Paris, 1716.

The Liturgy of St. John Chryfoftom, which is the Liturgy ufed in the Patriarchate of Conftantinople, and published by F. Goar in his Euchologium, or Collection of the Offices of the Greek Church. Printed at Paris, 1647.

The Liturgy of St. Bafil, which is used upon fome of the great Festivals throughout the Patriarchate of Contantinople, publifh'd by the. fame F. Goar: in the faid Euchologium.

The Liturgy of the Church of Ethiopia, a vast Country beyond Egypt, fubject to the Patriarch of Alexandria in Spiritualibus, fo far as always to apply to him for the Confecration of their Me