6.38. People receiving his living Body receive his facred Blood concomitantly: Which shews your Parity to be entirely void of Senfe. For it implies two Parts e qually abfurd. First, that as the Blood was not by Concomitancy in the dead Victims of the Law, so neither is it by Concomitancy in the living Body of Chrift. And 2dly, that as the Jewish Priefts were bound to pour out or fprinkle the Blood of the Sacrifices, fo the Priests of the new Law are bound to give the Cup to the People. And is not this fine Stuff:

There are indeed two Parities that may be fairly made; for they contain two folid Truths. The first is, that as the Priests of the old Law would have been guilty of a grievous Difobedience, if they had neglected to shed the Blood of the Victim really under Pretence of Concomitancy in the Flesh, fo the Priests of the new Law would incur the like Guilt, if in celebrating the Myfteries they should by not confecrating the Wine feparately neglect to shed the Blood of Chrift Mystically under Pretence of it's Concomitancy in the Hoft. The 2d is, that as the Obligation of shedding the Victim's Blood really regarded the Jewish Priests only, and not the People in the old Law, fo the Obligation of Shedding the Blood of Christ Myftically regards Priefts alone, and not the People in the new Law. These two Parities, I fay, are just and fair, but they can render you no Manner of Service.

You fay, the Church may as well take away the Bread and leave only the Cup, and fay that the Flesh is contain'd in the Blood as well as the Blood in the Flesh. Moft certainly, Sr, the Church not only may but do's fay, that the All-glorious and incorruptible Body of Chrift is as infeparable from his Blood, as his Blood is from his Body: And she fays this because she is

239 convinced, that neither the Bread is confecrated in to Dead Flesh, nor the Wine into Dead or inanimate Blood. And therefore, if the Church had the fame rational Motives to give only the Cup to the Laity as she has to give them only the confecrated Bread, she might lawfully do it. And if she did, the People would receive the fame Body and Blood of Chrift whole and entire as they now do: Nor would there be the leaft Difference in the Thing received, but only in the Manner of Receiving.

But here you cry out, Strange Power of the Church! What Inftitution of God can stand at this Rate! Sr, as long as there are true Bishops and Priests in the World who derive their Ordination from the Apof tlès, the Inftitution of Chrift is in no Danger of Failing. So that your vehement Exclamation had been very much to the Purpose had it been worded thus ; Strange Infolence and Impiety of a few wretched Refor mers, who by Denying the real Prefence of Chrift's Body and Blood in the Eucharift have done what in them lies to abolish that Auguft and Venerable Sacrifice, which Christ himself inftituted and left by his laft Will as the moft precious Legacy he could bestow upon his holy Church! For if fuch Wickedness can be juftified, we may with Reason ask, What Inftitution of God can stand at

this Rate!

G. But, My Lord, are not the People as much commanded to partake of the Cup, as of the Bread?

L. St, if by Partaking of the Cup as well as of the Bread you mean, receiving the Blood of Christ as well as his Body, I answer they are commanded to receive the one as well as the other, and fo they do by Receiving the Sacrament in one Kind only. Because the Body and Blood of Chrift are infeparable; nor is it poffible to receive the one without receiving tha

other, both Body and Blood being contain'd under either Kind.

G. But if the Church can take away one Kind from the People, may she not exert her Power a Step farther and take away both?

L. No, Sr, she cannot. Because the People are commanded to receive the Body and Blood of Chrift. And this they could not do, if both the one Kind and the other were refused them. But as long as they receive the Sacrament in either Kind, they fully obey the Command of Chrift in Receiving both his Body and Blood, which is all that is commanded. Nay I defy you to shew any pofitive Precept obliging the Lairy to receive it in both Kinds.

§. 39.

Lay-communion in one or both Kinds is a Point of Difcipline only; and neither forbid, nor commanded by Christ.

» G.

MY

Y Lord, it is obfervable that Chrift, as foreseeing this taking away of the Cup » from many, added the Word All to the Drinking of the Cup. Drink ye all of it. Math. 26. V. 27. And » it is faid, they drank All of it. Mark 14. ✯. 23. it is "not faid fo of the Bread. pag. 169.

L. Sr, fince you are in your obferving Mood, give me Leave to make my Obfervation too. viz that Christ, as foreseeing that you and other Proteftants would ftart this frivolous Objection against the Discipline of his holy Church, took Care that both St Mark and St Luke should furnish her with a folid Answer to it. For who were the All St Mathew (peaks of? Were they not the fame All, as are spoken of by St Mark laying, and they all drank of it, viz, the

Apostles

Apoftles, who were the only Perfons with our Saviour at his laft Supper. For furely if the Apostles alone were the All that drank, they were likewife the fame All, that were bid to drink. A strange Argument to prove, that the Laity are all bound to drink of the Cup!

Ġ. But is it not remarkable, that Chrift should in Diftributing the Bread fay no more than take and eat; yet in Giving the Cup should say expressly, drink ye All of it?

L. St, St Luke has infinuated a Reafon for it, which utterly spoils the Force of your Obfervation. For he obferves, that Chrift himself divided the Bread, and gave to each Apoftle the Morfel he was to eat. Luke C. 22. . 19. So that all were not to eat of the fame Piece of Confecrated Bread: But all were to drink of the fame confecrated Cup; which therefore (accor ding to St Luke's Relation) he gave them, and bid them divide it among themselves. . 17. And this explains thofe Words of St Mathew, drink ye ALL of it; which was only faid to caution them, that they were all to have their Share of the Cup he gave them whereas this Caution was unneceffary as to the confecrated Bread, which he diftributed with his own Hands.

G. But if these two Texts, take and eat and « drink ye all of it, regard the Apostles alone, you « may fay of the Bread as of the Cup, and take that « too from the Laity by the fame Rule. And you « take the Cup from the Priests, who do not officiate. « pag. 169. a

L. Sr, it is plain that the Word All in this Text Drink ye all of it, regarded the Apoftles alone, because they alone were the Perfons, whom Chrift commanded to drink of that confecrated Cup, which he handed to them, and bid them divide it among themselves. But II. Part.

Hh

$.39. the Inftitution itfelf of the Eucharift regarded the whole Church; that is, all the Faithful; tho not all in the fame Manner. For, as it is a Sacrifice, the Inftitution regarded the Apostles immediately, and in them all Bishops and Priests deriving their Ordination from them. But as it is a Sacrament, the Inftitution regarded the People alfo, who therefore are bound to receive it for the Spiritual Nourishment of their Souls; But their Manner of Receiving it; that is, whether by the Allion of Eating or Drinking of both, is not determined by the Inftitution itself.

» G. But, My Lord, Chrift faid to the People, to "the Laity, except ye eat the Flesh of the Son of Man, " and drink his Blood, you shall have no Life in you. Joh. 6. . 53. And this is understood by all you of » the Church of Rome as spoken of the Sacrament. » pag. 169.

L. Sr, they, who understand this Text of the Sacrament, do likewife understand all that has a Relation to the fame Subject in the Chapter from whence it is quoted: Which being fuppofed, your Observation, that Christ Ipoke those Words to the People, will do you no Service: because the reft of that Chapter was spoke to the People as well as those Words.

Now, as Chrift faid to the People, except you eat the Flesh of the Son of Man, and drink his Blood you shall have no Life in you. v. 53. And as it is faid, who o cateth my Flesh and drinketh my Blood hath eternal Life. ¥.58. So at the fame Time he faid to the People, If any Man BAT this BREAD he shall live for ever; and the BREAD that I will give is my Flesh, which I will give for the Life of the World. . 52. And again. He that BATETH me shall live by me. . 58. And thirdly. He that EA TETH this BREAD shall live for ever. .59. In which three Texts not a Word is said of the