But, my friends, let you consider by whom and for what purpose the sacrament was instituted, and then your surprise will not be excited at the Apostle expressing himself in such strong language, although he would not believe that the real body and blood of Christ were present in the sacrament. By whom was it instituted? By Jesus Christ himself. For what purpose? As a last bequest to mankind—as a remembrance of that Jesus who left his throne of eternal justice to enter into the womb of a virgin mother—that Jesus who was conceived and born in time—who, during his mortal pilgrimage of thirty-three years, suffered all the extremities of privation to which human nature could be subject—and who finally placed the eternal seal of his blood upon the cause of man’s redemption. Is it a wonder then, that the Apostle, though not believing the real body and blood of Christ to be present, should have recourse to such strong language against those who would violate the respect due to that sacrament, which was to be a memorial of our Saviour, and which was to shew forth the Lord’s death until he come? Oh, my friends, if you or I were in the same situation as the Apostle, we would recur to a similarity of expression, to announce our horror to the wretch who would approach with polluted heart so sanctified a memorial; for whoever would disrespect such a sacrament, might be naturally said to be guilty of the body and blood of Christ. My friends, before I close this third part of my intended pamphlet, I find it indispensably requisite to advert to that practice in your church, by which the priests prevent you from receiving the wine in the distribution of what they call their sacrament. Now, my friends, this I consider not only to be a direct infringement upon the words, but also a direct violation of the command of our Saviour: for if the command of our Saviour, at the institution of the sacrament, were more strict in one part than another, it was surely more urgent with regard to the receiving of the wine; for it is said in Matth. xxvi. 27, that our Saviour after having taken the cup, and having given thanks, he gave it to his Apostles, saying, “Drink ye all of it;” and as it is said in Mark xiv. 23, “They all drank of it.” Now observe that this word _all_ was not annexed to the eating of the bread, but only to the drinking of the wine, which circumstance must prove to the reflecting mind this important fact, that as our Saviour foresaw the abuse that in course of time would be adopted in the Roman church, by withholding the cup from the people, he has been therefore more urgent in his command as to the reception of the wine, than he has been as to the reception of the bread. I am aware that your clergy have recourse to many stratagems in explanation of this difficulty. They say, that when you receive the bread, you not only receive the body but also the blood of our Saviour, and that therefore it is not requisite for you to receive the wine.