fary now, it was not fo Then. But, my Lord, this Sacrament was Ordained, not only to Express the Death of Christ, but also the Manner of it, that is, by the Shedding of His Blood, according to the Bloody Types of Him under the Law, as it is faid, (a) without shedding of Blood there is no Remiffion. It was therefore Neceffary, fays the Apoftle. But whatever Blood may be Concomitant in the Flefb, yet here is no fbedding of it Expressed in the Wafer.

L. But the Cup always goes along with the Bread in our Church, to Compleat the Sacrifice, though the Priest only who Officiates partakes of the Cup.

But when the Hoftia is carry'd in Proceffion, as upon Corpus Chrifti Day, or fre quently to the Sick, there is no Cup, nor does the Priest himself Communicate. But however, if the People are to Partake of the Sacrifice, as it was under the Law, here they are Defrauded of Half of it! And they are as much Commanded to Partake of the Cup as of the Bread. And the Church may as well take away the Bread, and leave only the Cup, and fay, that the Flesh is Contained in the Blood, as well as the Blood in the Flesh. Stange Power of Church! What Inftitution of God can ftand at this Rate? Suppofe the Jews had neglected to pour out or

Sprinkle

(4) Heb. ix. 22.

Sprinkle the Blood of their Sacrifices as Commanded, and faid it was Sufficient that it was by Concomitancy in the Flesh, would this Diftinction have ferved in that Cafe? And why not as well as in This?

It is obfervable that Christ, as foreseeing this taking away of the Cup from Many, added the Word All to the Drinking of the Cup, (a) Drink ye All of it. And it is faid, they All Drank of it, It is not faid so of the Bread.

L. There were None there but the Apefiles. So that this Refers not to the Laity.

G. So you may fay of the Bread, and Take That too from the Laity by the fame Rule, and you take the Cup from the Priests who do not Officiate. But Christ faid to the People to the Laity, (b) Except ye eat the Flesh of the Son of Man, and Drink His Blood, ye have no Life in you. And this is Understood by all you of the Church of Rome as fpoken of the

Sacrament.

L. (c) Bellarmin fays, That the And there And drink, is to be Uuderstood as an Or, that is, Except ye either Eat or Drink.

G. That is to fay, I may Uuderstand all the Ands in the Creed to be Ors, and instead of I believe this, And this, And this, I may fay, I believe this, Or this, Or this, fo that if

I

(a) Matth. xxvi. 27. Mark xiv. 23. (b) Joh. vi. 53. (c) D≈ Sacram. Eucharift. 1. 4. c. 25.

I believe any One Article, it is Sufficient, though I believe never another. If you fend your Servant to Market, and bid him bring Beef and Mutton and Pork, and he buys only Beef, and fays, he Understood all your Ands for Ors. And fo if you bid him bring fo much Meat and fo much Drink, and he brings Thus only the Meat, for the fame Reafon we may easily get over all the Commands of God, and give the Reverse to (a) Saint James, that he who offends in one Point is Guilty of all. No, but he who keeps one Point, keeps the whole Law. This is Bantering inftead of Arguing. And it fhews a Caufe to be very Deftitute, when fo Great a Man as Bellarmin could Content himself with giving fuch an Answer.

And the Doctrine of Concomitancy will not do here, for if I eat a piece of Fles, suppose fome Blood may be faid to be Concomitant there; yet I cannot be faid to Drink, where there is not one Drop. And the Threatning is, Except ye Drink, there is no Life in you.

(b) If it be but a Man's Teftament (faith St. Paul) vet if it be Confirmed, no Man Difannulleth, or Addeth thereto. This Holy Sacrament was the laft Teftament which Chrift left to His Church, inftituted the Evening before He entered upon His Sacred Paffion. Therefore Pope Gelafius had good Reason to call

it

(a) Jam. ii. 10. (b) Gal. iii. 15.

it [a] Sacrilege in any who fhould Mutilate this Sacrament, and Commanded that they who would not Drink of the Cup, should be Denyed the Bread too.

L. This was only to Discover the Manichians, who would not Drink of the Cup, for other Reasons than the Church of Rome had to take it from the Laity.

G. I never heard a tolerable Reafon for it except because they were Laity! But the Dif pute is not about the Reafons for it, but the Thing it felf. To take away the Cup is to Mutilate the Sacrament: And that is Sacrilege by Gelafius his Determination.

And this laft Teftament of our Lord, which was Confirmed by the Practice of the Church for Fourteen Hundred Years was Mutilated by the [6] Council of Conftans, and the Cup taken from the Laity, with a Non-Obftante as well to the Inftitution of Christ, as the Pratice of the Primitive Church? It was Declared no Sacrilege; and the Priest was Excommunicated who fhould Communicate the Laity under Both Kinds.

The Council of Trent [c] likewife puts in its Caveat to the Inftitution in Both Kinds, and that

M

[a] apud Gratian can. Comperimus de Cónfecr. Dift. 2.~ [] licet Chriftus adminiftraverit: Sub utraque Specie Panis ec vini- tamen hoc non Obftante-Et Similiter quod licet in pri mitiva Ecclefia hujufinodi Sacramentum recipiretur a fidelibus Sub utraque Specie; tamen- precipimus Sub pœna Excommunicationis quod nullus Prefbyter communicet Populum Sub urraque Specie Panis et vini. Seff. 13 [4] Seff. 21. Can. 1, 2, 3.

that notwithstanding the Laity must be Excluded from the Cup. And they make it a Herefie to fay, that Whole Chrift is not under Each Species. Then the Flefb is as much in the Blood, as the Blood in the Flesh. And it is all one which Species we take. But fince the Body and Blood of Chrift were Separated at his Death, and He ordained them to be fo Separated in the Sacrament of it, I fee not how We can take away Either Part, upon the Account of their not being Separated.

L. Our Catechifm ad Parachos gives Six Reafons for taking away the Cup, (4) Firft, The Danger of Spilling it. Secondly, Of its turning Sour. Thirdly, and Fourthly, For our Health, because fome could not bear the Tafte or Smell of Wine, without being Sick. Fifthly, That Wine was very Dear in fome Places, And the Sixth, That we might believe Whole Chrift to be under each Species. Gerfon's Rea fon about the Long Beards of the Laity, be fore Mentioned, comes under the first of these Heads concerning Spilling.

G. Now, My Lord, I leave it to your felf, Whether thefe Reafons be not very Childish, or are of Weight to Maim the Institution of Christ?

Ther muft no Comparifon be made betwixt the Body and Blood of Christ, as to Preference, or which is most valuable: But our Redemp

tion

(a) De Eucharift, Sacrament. Sect, lxx.