4. To this I reply, Firft, That there is an exprefs Command of JESUS CHRIST to take the Cup, and drink: St. Matth. xxvi. Drink ye all of it. To this the Romish Doctors anfwer, That the Word [All] doth not extend to all Men: For then we should fay that the Euchariftical Cup ought to be given to Turks, Jews, and all other Infidels. And they add, that the Word [All] doth not extend to all thofe that are of the Body of the Church of the Elect: For then the Eucharistical Cup fhould be given to little Children whom GOD hath elected to Eternal Life. But they fay, the Word [All] is extended only to all thofe to whom JESUS CHRIST gave the Cup; viz. to the Apoftles, confidered as they were Paftors. 5. To this I reply, that although JESUS CHRIST gave this Command to drink of the Euchariftical Cup, to his Apoftles only; yet we must know in what Quality they received this Command. But it was not in the Quality of Apoftles; for then none but Apostles could partake of the Cup: And there being now no more Apoftles, it fhould be quite taken away; and fo Mafs could be no more celebrated. And it was not in Quality of Paftors, or facrificing Priefts: For JESUS CHRIST was then the only Sacrificer, as the Romish Doctors fay; and the Apostles did not then exercife the Function of facrificing Priefts. Befides, it belongs to Pastors, and those that adminifter the Sacraments, being publick Perfons, to give; and to pri vate Perfons to receive only. But the Apoftles in the celebration of the Eucharift, did only receive of JESUS CHRIST, their Mafter = and Paftor. Therefore they received the Command to drink of the Cup, as they were Believers. Whence it follows, that all the Faithful that partake of the Sacrament of the Eucharift, are obliged by the Command of JESUS CHRIST, to drink of the Cup. So then the Romish Doctors are mistaken, when they tell us, that none but Priefts that facrifice, have a Right to drink of the Cup; and that those Priefts who do not facrifice, must communicate under the Species of the Bread only; for at that Time the Apostles did not facrifice. To this may be added, that if the Command of JESUS CHRIST, [Drink ye all of it,] was fpoken to Paftors only, becaufe they to whom Chrift fpake were Paftors; then it follows, that the Command of JESUS CHRIST. [Take, eat,] was fpoken to Pastors only; because they to whom JESUS CHEIST fpake were Paftors. And fo the People will not be obliged by any Command, to communicate under the Species of the Bread ; and confequently will be wholly deprived of the Sacrament: Which is very abfurd, and contrary to Christian Religion. I 6. SECONDLY, I fay, That in 1 Cor. xi. there is an exprefs Command to all the Faithful, to drink of the Cup, in these Words: 1 Let a Man examine himself, and fo let him 1 eat of this Bread, and drink of this Cup. In which Words the Apostle speaks to all to all Believers, who, no doubt, have caufe to examine themselves. And this is apparent, because St. Paul directs his Epiftle (and confequently thefe Words,) to all thofe of the Church of Corinth, as well Lay-men as Ecclefiaftical: For in Chap. 1. he Directs it to all that in every Place call upon the Name of JESUS CHRIST our Lord. To this I add, That JESUS CHRIST doth not only fay, [as often as you eat this Bread,] but alfo [as often as ye drink this Cup,ye do fhew the Lords death till he come ] So that we do as much commemorate Chrift's death, by partaking of the Cup in the Eucharift; as we do by partaking of the Bread. And this is very proper: For fince that not only the Body of Chrift was broken, but alfo his Blood fhed on the Crofs; and that in every Propitiation and Expiation for Sin, the effufion of Blood was very confiderable, (because it reprefents Death better than any thing elfe doth.) It is certain that they do not celebrate the Death of Chrift as they ought; that do not partake of this Part of the Sacrament, whereby only we commemorate the effufion of Chrift's Blood. 7. THIRDLY, I fay, That in the Dif pute about the Eucharift, our Adverfaries do alledge to us the Words of JESUS CHRIST in Chap. 6. of St. Johns Gofpel: Except ye drink the Blood of the Son of Man, ye have no Life in you. Why then do they deprive the People of Life, by taking the Cup from them, and hindering them from Drinking? And And it is not at all to the Purpose here, to alledge Concomitance, and to tell us, that by taking Chrift's Body under the Species of the Bread, we take his Blood alfo; because 'tis infeparable from his Body. For, to this I answer, Firft, That to take Chrift's Blood in taking the Hoft, is not to drink it. But JESUS CHRIST faith exprefly, Except a Man drink his Blood, he hath no Life in him. Secondly, I fay, That although in fome Places by the Body, fhould be meant the Body and Blood too, yet it could not be in thofe Place where a manifeft Diftin&tion is made between the Body and the Blood. But in the Sacrament of the Eucharift this Diftinction is very apparent ; for JESUS CHRIST gave first the Sacrament and Sign of his Body, in thefe Words, ---Take, eat, this is my Body, which is broken for you. And then, feparately, the Sacrament of his Blood, in thefe Words,--- Drink all of it; for this is my Blood, which is Shed for you. And he not only speaks of them feparately, but reprefents them as really feparated in his Death: For he faith, my Body broken for you, and my Blood Shed for you. In which Words there is no Place for Concomitance. For the Body broken by divers Wounds, doth not contain the Blood; and the Blood being fhed, is not contained in the Body. Alfo our Adverfaries affirm, that the Sacramental Words do operate that which they fignify. But by their own Confeffion, they fignify the feparation of Chrift's H 3 - ye Bedv Body from his Blood; as Card. Perron acknowledgeth, in his Reply to the King of Great-Britain, Page 1108. in these Words. The Scope of the entireness of this Sacrament, is, to put us in Mind that this Body and this Blood which we receive, were divided by his Death on the Cross: Whence St. Paul faith, as often as we eat this Bread, and drink this Cup, we fhew the Lord's Death till he come. Thirdly, I fay, That as he that eats Bread dipt in Wine, hath indeed Wine in his Mouth, but doth. not drink it: So he that fhould eat or fwallow a Confecrated Hoft, would not drink Chrift's Blood, though it were in it. 8. LASTLY, I fay, That fince the Sacraments were Inftituted to affure us the more of the truth of GOD's Promifes, and that all our comfort depends on this Perfuafion, that all GOD's Promifes are most true; it neceffarily follows, that as much of the Sacrament as is taken away, fo much of the certainty of this Perfuafion is Diminished. And 'tis to no Purpose to say that one Part of the Sacrament doth as much confirm GOD's Promifes, as the whole Sacrament doth. For if it be fo, then GOD hath unneceffarily Inftituted two Sacraments: For it had been enough to have Inftituted Baptifm only, fince it is Ordained to confirm `GOD's Promises. But if, for fuch a Confirmation, two Sacraments are better than one; and if two Pledges, and and two Seals for that purpose, are of more Confequence than one alone: Then in one Sacra |