$ must be facerdotal Minifters, eugloi inos xess, Cohens, or Minifters of Jefus Chrift, as St. Paul calls himfelf, Rom. xv. 16. Hence the Words gleiv, halvglia, halogyós came in Ecclefiaftical Writers to be appropriated to the Service of God, and Prieftly Miniitration of holy things, as in Canon IV. Concil. Antioch. ei ris émioxon, &c. If any Bishop depofed by the Synod, or Prieft, or Deacon deprived by the Bishop, prefume to do any Leiturgical Act Tonhoes Ti weaça & Naglias, he shall not be restored. BalJamon on the Place paraphrafeth the Words in this Expreffion, ἱερατικόν τι ἐνεργήσασθαι, τo do any part of the Prieftly Office; and Zonaras upon the fame Canon faith, that asglia in this Place doth not only fignifie Η ἱερορίαν, και * τελεῖὴν ἢ ἀναιμακῖς Θυσίας μόνην, not only the Performance of divine Services, and the Celebration of the unbloody Sacrifice [of the Eucharift] ἀλλ ̓ ἅπαν ̓Αρχιερατικὸν dinalov, but all the Functions of the Chief-Prieft. The New Covenant is better than the Old, and the Houfe of Chrift much more Excellent than that of Mofes, in as much as the Chriftian is the full Improvement, and Perfection of the Mofaick Religion, and Worship, and therefore it would be ftrange if either the liturgical Miniftrations of the Chriftian Worship for Men, fhould be lefs holy, or pertain lefs to God for Men, than thofe of the Jewish Church; or the Chriftian Liturgs or Minifters should either not at all be Priests, or Priefts in a lefs proper Senfe than thofe of the Levitical Order and Inftitution, who were Minifters by Fire and Immolation under the First Teftament. What is there in the Notation of isgeus or " Sacerdos, that doth not properly belong to the Chriftian Ministers? "Sacer, cra, um. quicquid ad religionem pertinet. Sacerdos à Sacer, qui Sacris praeft, & ea administrat, quafi facra dans, Ifidor. Littleton, They They only denote holy Minifters, or Minifters of boly things; Minifters of God for the People in holy Offices, and Employments, whatever thofe Offices be, Ministers of divine Rites, and Services for Men, of what kind foever thofe Rites, and Services be. For as there have been different Churches, and Religions, fo there have been differing Rites, and Services in them, and yet the Minifters of thofe different holy Rites and Services for the People to their God, have all been counted Priests, as agreeing in the general Notion of Priesthood, which is the Function, or Office of a Perfon who is feparated, or taken from Men, and ordained weg's to iguglav, or, gleiv, as human Authors fpeak, to minifter for the People in holy Services pertaining to God. IV. Wherefore as there are feveral forts of Religions: So are there feveral forts of Priesthood, as among the Heathens, whofe Sacrifices and Priests, or Ministers of holy Rites, were as different as the Deities, and Rites themselves. Some were Men,and fome Women; fome of their Services were more fimple, and fome more ceremonious; fome facrificed by Blood, and flaughter, and burning, and fome not; fome used Rites and Ceremonies of this kind in facrificing, and fome of that: The ancient Perfians had no Temples, nor Statues, nor Altars, and in facrificing to their Gods they never ufed Altars or Fire, or Libations, or the Mola Salfa made of Meal and Salt, or Mufick, or Pontifical Miters, and yet the Minifters of their Gods were as proper Priefts, as those of the "Jam facrorum ritus, flatafque, ac folemnes Ceremonias non eft, quod à me quifquam expellet. Itaque nec que cuique Deo grate decoraque effent hoftia, nec cui maribus, cui fœminis, cui Majoribus, cui lallentibus immolaretur, dicam. Nec Farciminum, Liborum, & Pultium, vel vaforum, quibus in facris locus erat, nomina, & genera recenfebo, nec denique quô ordine, ritûque res divina fierent, explicabo. Briffon de Formul. Lib. 1. p. 36. See alfo Dr. Potter' Antiquities of Greece. Book 2. chap. 3. p. 306, * Herodot. Lib. i. Cap. cxxxi. Ro 7 Romans, and Gracians, who ufed all these things. Nay, the Romans, for an hundred and feventy Years after Numa, though they built Temples, yet they had no fort of Inages to reprefent their Gods, being taught by that great King, Law-giver, and Prieft, that there could be no reprefentation of God, who was invifible, and incorruptible; but his Idea in the Mind of Man. In that Period alfo their Sacrifices were fimple Pythagorean, and unbloody Oblations, as Plutarch tells us in the Life of Numa, whither I refer you. The Mahometans have no Altars or Sacrifices but at Mecca, and but once in the Year; yet they look upon the Minifters of their Religion feparated from the People in all other Places, as proper Priefts as thofe of Mecca. For 'Ex-" piation P. 65. Edit Lutetiæ. MDCXXIV. * Herbelor's biblioth Orientale in the Word ADHHA. Adhha, A religious Feast of the Musulmans, which they celebrate on the tenth Day of the Month, which they call DHOULHECIAT, which is the twelfth, and laft Month of their Year. This Month being particularly fet apart for the Ceremonies which the Pilgrims obferve at Mecca, takes its Name from thence, for it fignifies the Month of Pilgrimage. They folemnly facrifice on that Day a Sheep at Mecca, and no where else; and it is called by the Name of the Feaft, which the Turks commonly call the Grand Beiram, to diftinguish it from the little Feaft of that Name, with which they conclude their Faft, and which the Chriftians of the Levant call the Pafque or Eafter of the Turks. This Feaft is alfo called Faum al Corban, that is, the Day of Sacrifices and Victims. For every Pilgrim on that day may offer as many Sheep as he will, and every one of thefe Sacrifices hath the Name of DHAHIAT. The Musulmans go out of Mecca unto a Valley call'd Mina or Muna, to folemnize this Feaft; and there fometimes they facrifice a Camel. The Books, which treat of the Ceremonies of this Sacrifice, which is the only one the Mahametans have, hath the Title of Manaffeck. a Hebr. 11. 17. That he might be a merciful and faithful HighPrieft to make Reconciliation for the Sins of the People, ch. v. I. Every High Prieft taken from among Men, is ordained for Men in things pertaining to God, that he may offer both Gifts and Sacrifices for Sius, 3 verfe, he ought as for the People, fo alfo for himself piation and Atonement, and reconciling of God, and rendering him propitious, and favourable to the People, being the end of all material Offerings, and Sacrifices in Prieftly Miniitrations, as you may fee in the Margin, it must follow, that if God is pleafed to fuperfede, or take away the ufe of them, and be as effectually propitiated and atoned' by holy Miniftrations without them, as formerly with them; then, I fay, it must follow, that the Liturgs and Minifters, whofe Office it is to make Expiation, and Atonement for their own Sins and the Sins of the People without Gifts and Sacrifices, must be as true, and proper Minifters of Atonement and Expiation, as the Priefts who did the fame thing with Offerings and Sacrifices, and by Confequence be true Priefts; because in the fame manner as Priefts, they are taken from the People, and ordained for them in things pertaining to God; that by Prayers, and Supplications, which they offer up to him according to his own Appointment, without Sacrifice or facrificial Rites, they may reconcile God, and make Atonement for their own, and the Peoples himself to offer for Sins. Numb. xvi. 46, &c. Mofes faid unto Aaron, take a Cenfer, and put Fire therein from off the Altar, and put on Incense, and go quickly unto the Congregation, and make an Atonement for them.- -And Aaron took as Mofes commanded, and ran into the midft of the Congregation, and behold the Plague was begun among the People, and he put on Incenfe, and made Atonement for the People, and he ftood between the dead and the living, and the Plague was ftayed. Briffon de Formul. p. 32. Litare enim Macrob. explicat Lib. iii. Cap. v. Sacrificio facto placare Numen. Unde & Litationem Fropitiationis idem dixit, Lib. 1. in Somn. Scipion. Cap. viii. Nonius etiam Marcellus inter Litare, & Sacrificare hoc intereffe tradit, quod Sacrificare fit veniam petere, Litare vero propitiare, & votum impetrare. Virg. Æneid. Lib. IV. Tu modo pofce Deos veniam, facrifque litatis Ubi Servius Diis Litatis debuit dicere, non enim facro, fed Deo f b d с Sins, Gifts and Sacrifices, i. e. Offerings of inanimate things, and of Animals; or Offerings without or with Immolations, were both of an honorary Nature, for as it was thought difhonourable to their Kings to make folemn Approaches to them without Prefents; fo was it counted difhonourable to God to come empty-handed to wait upon him in folemn Worship, as it is written, a none shall appear before me empty; and therefore the true God as well as the falfe Deities, was fuppofed to be pleafed with the Honour of Gifts, when those who brought them were duly purified, especially with virtuous, and holy Minds. But if we may suppose any Deity to discharge his Worshippers for any time, or altogether of thofe Offerings, and to order his Priefts to offer up Prayers, and Supplications, and Thanksgivings, and Praifes without them; his Priefts would nevertheless remain proper Priefts ftill, and their Miniftrations, tho' ftrip'd of all facrificial Solemnities, would yet be facerdotal; that is to fay, of as holy a Nature, and as much pertaining to that God and his Honour, and as acceptable to him, and of as much Force to atone him, as when they were folemniz'd with Gifts and Sa Diodati upon Hebr. v. I. Offerre. Quefta parola, pofta in differenza de Sacrificii, fignifica l'offerte delle cofe inanimate. Jac, Capellus, Conftituitur Pontifex, ut offerat dona rerum inanimatarum, & Sacrificia rerum animatarum, &c. Grotius, iva wegoφέρη δῶρα, καὶ Θυσίας τὰς ἁμαρτιῶν. Explicat generalitatem per fpecies quafdam, &c. Briffon. de Formul. Lib. I. p. 33, 34. d Exod. xxiii. 15. Deut. xvi. 16. So Ecclefiafticus xxxv. 4. Thou shalt not appear empty before the Lord, for all these things are to be done becaufe of the Commandment. The Offering of the Righteous maketh the Altar fat, and the fweet favour thereof is before the most high. The Sacrifice of a juft Man is acceptable, and the Memorial thereof fhall never be forgotten. Give the Lord his Honour with a good Eye, and diminish not the first Fruits of thine Hands. In all thy Gifts fhew a chearful Countenance, and dedicate thy Tythes with Gladness, crifices, |