as ye eat this bread, and drink this cup, ye do fhew the Lord's death till he come. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord unworthily, fhall be guilty of the body and blood of the Lord. But let a man examine himself, and Jo let him eat of that bread, and drink of that cup: For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not difcerning the Lord's body: Which evidently demonftrates to us, that not only the Apostles, but also the whole Congregation, did receive the Cup as well as the Bread. And as 'tis evident that our Saviour thus inftituted the Sacrament in both kinds, and that it was thus adminifter'd in the times of the Apostles; fo it will plainly appear, both from Reason and the Practice of the Primitive Church, that thus it ought ftill to be administred; and that the receiving the Cup as well as the Bread, is abfolutely neceflary to a due Participation of this Sacrament. For fince all Sacraménts receive their Efficacy not from any inherent Virtue of the Outward Signs to produce fuch Effects, but from God's Inftitution of them to fuch Bleffed Ends and Purpoles; therefore it follows,that we ought to keep up, as near as poffibly we can, to our Saviour's Inftitution, and follow his Example. Now one chief End of celebrating this Sacrament, is

to

to put us in mind of the Death of Chrift, the breaking of his Body, and pouring out of his Blood; but this cannot be fully represented to us, but by the pouring out of the Wine, as well as the breaking of the Bread.

And that this was thus perform'd in the Primitive Times, is evident; the Papifts not being able to give us any one Inftance of any Publick Celebration of this Sacrament, where 'twas adminiftred in one kind only. And to do them juftice, they do confefs this, and yet directly contrarý to the plain Command and Inftitution of our Bleffed Saviour, they enjoin the People, on Pain of Eternal Damnation, to receive this Sacrament in one kind only; and the Council of Conftance decrees, that tho' our Saviour instituted the Sacrament thus,and tho' it was adminiftred thus in the Primitive Times; yet fince fuch a Custom of receiving it in one kind only, had crept into the Church, they think fit it fhould be continu'd, and that the Bread only fhould be given to the People. This is the fubftance of what His Grace has faid in feveral of his Sermons.

To this N.G. replies,' That tho' our Saviour did institute the Sacrament in both kinds, yet in feveral places of the Scripture 'he mentions but one; and quotes three Places in the fixth Chapter of St. John's G Gospel,

Gospel, where he speaks of the Bread only; as verf. 50. This is the bread which cometh down from heaven, that a man may eat thereof, and not dye: verf. 51. I am the living bread, which came down from heaven; if any man eat of this bread, he shall live for ever: and the bread that I will give, is my flesh. And verf. 58. This is that bread which came down from heaven, he that eateth this bread fhall live for ever. He also tells us, that there are three other Paffages in the fame Chapter, which fpeak of giving the Cup as well as the Bread: As verf. 53 Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you: verf.54. Whofo eateth my flesh, and drinketh. my blood, bath eternal life: verf. 56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. Now fays N. C. If it be true, that the Man who "eateth of this bread, fhall live for ever; "How can it be at the fame time true, "that he cannot live, except he eat the

Bread, and drink the Cup? Muft we "then hold thefe three Paffages, and "reject the reft? As to the Proteftants, I "do not fee how it can fland with their Principles to do otherwife.

To which I answer: First, That it doth not appear that this Chapter doth relate to the Lord's Supper; but that the Bread he speaks of, is the Doctrine of the

Holy

Holy Gospel, and that we eat it by Faith: And therefore he says, verf. 47. Verily, verily I Say unto you, that he that believeth on me hath everlasting life: And this is the Opinion of fome Learned Men amongst the Papifts, and particularly of Cardinal Cajetan. But taking it for granted, that thefe Words do relate to the Lord's Supper, yet 'tis evident that the Words are not to be taken literally, but in a spiritual Senfe: This N. C. is forc'd to confefs, and fays, "That they cannot "be understood in the proper and strict "Meaning of the Words; but that Eating and Drinking, do denote only the Partaking of the Body and Blood of the Lord: But certainly they do denote the different manner of receiving the Parts of this Holy Sacrament, Eating and Drinking being two diftinct Acts. And fince our Saviour fays fo often in the fame Chapter, that, unless we eat and drink his Body and Blood, we cannot have Everlasting Life: Therefore where Eating only is mention'd, Drinking must be included in it; and that it is fo,the Practice of the Apostles, and the Primitive Church for a Thoufand Years, is an undeniable Proof.

&'

The next Text which N. C. quotes, is taken from the 24th of St. Luke; where the Evangelift tell us, that Chrift, after his G 2

Re

Refurrection, appear'd to two of his Difciples, as they went to Emmaus, who conftrained him to abide with them; and when he fat at Meat, He took Bread, and bleed it,and brake,and gave it to them; and their eyes were opened, and they knew him, and he vanished out of their fight. Now fays N.C. tis certain, that if this Bread, which Chrift blefs'd and brake, was the Eucharift, we have at least one Instance, in which Chrift himfelf gave the Commu'nion in onekind. To which I might return;" That if the Papists have no other Instance but this, and this Bread was not the Eucharist, then they have no Infiance that our Saviour gave the Communion in one kind; and that this Bread was not the Eucharift, is more than probable, becaufe our Saviour did not difcover himself tö them till after they had broke Bread; and it is not probable, that they would receive the Sacrament from one they did not know. Breaking of Bread was ufual ar their ordinary Meals, and is frequently fpoke of in the Holy Scripture,when there was no Sacrament. And there is a good Reafon why our Saviour fhould Bleß, and Break Bread at Emmaus, that thereby he might convince his Difciples of the truth of his Refurrection; and that by converfing thus familiarly with them, they might be affur'd that he was that Jefur

who