beene the Author of Reconciliation betweene God and man so he may be an effectuall reconciler of man to man that it may be said of him as it is of Iacob Gen. 32.28 Because thou hast had power with God thou shalt also preuaile with men Againe such is the excellency of this vertue that it graces seasons all others And as all Iosephs brethren were welcome for Beniamins sake so all Christian duties are accepted for Charities sake Otherwise if a man gaue all his goods to the poore 1. Cor. 13.14 and his body to the fire yet if he haue not loue it profiteth him nothing Againe whereas other vertues haue their period in this life Chrysostome saith Charitas inchoatur in mundo perficitur in coelo Charity is begunne on eâ—rth but perfected in heauen Whereas others euen the great cardinall vertues Faith and Hope 1. Cor. 13.13 doe vanish this excellent vertue of Loue remaines and vnites vs to God to Christ to the Saints and Angels for euer Yea such is the excellency of Loue that God himselfe is called Loue. Though he be iustice power wisedome truth whatsoeuer else is good yet it pleaseth him to be stiled especially by this Name as Saint Iohn saith 1. Ioh. 3.8 God is Loue. In a word as the fire from heauen gaue approbation to the ancient Sacrifices so this feruor charitatis this fire of Loue kindled in our hearts by the Spirit of God makes the Sacrament acceptable to God and comfortable to our owne soules And contrarily as God regarded not the sacrifice that was offered with broyles and teares of discontent Mal. 2.13 so will he not looke vpon that Sacrament which is receiued with an vncharitable heart or hand Hee that receiues the Sacrament in this kinde August serm ad infant de sacram as S. Austin saith receiues not the mysterie for himselfe but a testimony against himselfe Yet behold men dare yea doe come to the Sacrament with hearts full of rancour malice enuy bitternesse alas what comfort can such haue by comming Hierom writes Hieron li. 3. super epist ad Gal. that when St. Iohn was grown so old that he was faine to be led betwixt two and when through feeblenesse he was able to say no more yet would he still ingeminate this exhortation Filioli diligite alterutrum My little children loue one another And so say I my brethren that you may be worthy partakers of the blessed Sacrament Loue one another Lo beloued these are the Anchors you must cast forth these are the Interrogatories whereof you must examine your selues If vpon diligent examination you find in your selues a competent knowledge of those matters and mysteries afore mentioned a stedfast Faith in Christ Iesus serious repentance for your sins and vnfained loue to your brethren then need you not to feare the danger of vnworthy receiuing then need you not dread the strict examination of Almighty God Yea then may you offer your selues to his examination and say as it is in the Psalme Psal 26.2 Examine me O Lord and proue mee try my reines and my heart Then may you come to the Sacrament with cheerefulnesse and receiue it with comfort then shall the Sacrament be a meanes to build you vp in sauing grace in this life that you may be partakers of eternall glory in the life to come A Prayer before the receiuing of the Sacrament O Eternall GOD most gracious and louing Father in Iesus Christ I thy vnworthy seruant doe here humble my selfe and present my prayers before the throne of grace confessing from the ground and bottome of my heart that I am a miserable and wretched sinner If I stood guilty of Adams transgression onely the same were enough to condemne mee but behold my owne personall sinnes are exceeding many and grieuous they are great and heynous that I haue committed against thee in thought word and deed I haue neglected many blessed opportunities whereby I might haue glorified thy name and gained much comfort to mine owne soule and I haue committed many iniquities the least whereof were sufficient to plunge mee in the gulph of despaire Yea I haue deserued by my manifold sinnes to be depriued of all the fauours and comforts that I haue receiued from thy gracious hands to taste in a deepe measure of thy heauy indignation in this present life and to be subiect to eternall condemnation in the life to come But this is my comfort Lord that thou art a gracious and a mercifull God to them that are truly penitent and lay hold vpon thy Sonne Christ Iesus with a liuely faith In regard whereof I am bold to come vnto thee in his Name beseeching thee for his sake to haue mercy and compassion vpon me to pardon and forgiue me all my sinnes to clense me with his bloud and clothe mee with his righteousnes Strengthen good Lord my weake and feeble faith mortifie the corruptions of my vile nature giue me true and vnfained repentance for all my transgressions assist me with thy blessed Spirit agaiast Satans dangerous assaults and the Worlds vaine allurements Yea sanctifie me I beseech thee with that blessed Spirit of thine in soule and body and spirit that I may sanctifie thy Name in holinesse and righteousnes all the dayes of my life And forasmuch as thou hast ordained the holy Sacrament to be an especiall meanes of working these other graces in the hearts liues of thy seruants I humbly beseech thee for Christ his sake that thou wilt vouchsafe both now and at all times to blesse this thy holy ordinance to me and to prepare me for the worthy receiuing of it Lord open my vnderstanding that I may by the eye of faith behold thy deare Sonne and my blessed Sauiour the author and matter of this blessed banquet that my Soule may be imployed in the diligent meditation of these sacred mysteries that by partaking thereof I may find those sweet comforts wherewith my heart may be abundantly refreshed Lord make me able in this holy Sacrament to bâ—hold the death and Passion of my Sauiour and in his death and Passion his wonderfull loue and compassion and that the consideration thereof may kindle in my heart those excellent graces of loue and zeale to thy glory and may stirre me vp to compassion and loue to my brethren Make roome in my heart for the entertaining of Christ and grant me grace to receiue him into the house of my soule like the Centurion humbly and yet like the Publican cheerefully and ioyfully That by this heauenly foode I may haue thy mercies in Christ sealed vp vnto me that so I may be preserued to the glory of thy sauing grace through Iesus Christ my Lord and onely Sauiour Amen Amen Thanksgiuing after the receiuing of the Sacrament I Humbly thanke thee most gracious God and louing Father for all thy blessings benefits bestowed vpon me who am not worthy the least of all thy mercies
desolate lest with the foolish Virgins by our slothfull delay Mat. 25.11 the dore of mercy be shut vp against vs. It is good counsell of St. Augustines Aug de verb. Apost ho. 42. Emamus occasionem let vs purchase opportunity of doing good but especially when it is offered let vs not neglect it When we see the wounded man lying in distresse Luk. 10.33 then is there opportunity offered with the good Samaritan to open the bowels of compassion Luk. 16.20 When Lazarus lyes at our dores hungry full of sores then is there a time to shew mercy When the Spirit of God knockes at the dores of our hearts Reu. 3.20 by the hammer of the Word or the sound of any good motion 2. Cor. 6.3 then is it our part to take the accepted time and to lay hold on the day of saluation Thus doing we shall be like the tree planted by the riuers of waters that brings forth her fruits in due season Psal 1.3 so shall we be blessed Gal. 6.9 and shall reape in due season if we faint not The Efficient cause or Author of the Sacrament That question of the Prophet Isaiah is very materiall in all the parts of Gods worship Esay 1.12 Who required this at your hands And if in all the parts of Gods worship then more especially in the blessed Sacraments which haue their eminency aboue other of Gods ordinances Therefore the Apostle both for the better reformation of the Corinthians information of the Church of God for future times shewes here that the Lord Iesus is the Author of this Sacrament that so all posterity might esteem reuerently of it and be afraid to profane it as being a diuine ordinance When almighty God retained the gouernment of his Church immediatly in his own hands himselfe was the immediate Author of the legall Sacraments He prescribed to Abraham the Sacrament of Circumcision described the same in respect of the matter the manner the time the sex the persons as we read in the seuenteenth of Genesis He likewise gaue direction to Moses Aaron Gen. 17.10 14. concerning the Passeouer with all the Ceremonies and circumstances as they are largely descrbed in the 12. of Exodus Exo. 12.50 Though the Lord honored Moses in making him his Ambassadour yet he retained to himselfe the absolute authority of instituting the Sactament Moses was faithfull as a seruant in the Lords house yet neither inacted he any Law or instituted any Sacrament but onely published the one Exo. 25.9 and gaue direction for the other and in all he did still he had his patterne and warrant from GOD. When the Sonne of God was incarnate swayed the scepter in the time of grace he likewise did ordain and institute two Euangelicall Sacraments to seale vp thereby the ancient Couenant of Grace As there is a pregnant testimony of the institution of Baptisme in the eighty and twentieth of Mathew Mat. 28.18 19. Mat. 26.26 Mar. 14.22 Luk. 22.19 so doe three of the Euangelists make very plaine mention of Christs institution of the Eucharist and the Apostle heere reuiues the memory thereof Neither did Christ ordaine the Sacraments onely as he was man Greg. Valen Tom. 4 disp 3 quaest 5. p. 1. Bell. de sacra in Gen. lib. 1. cap. 23. as Gregory of Valentia would haue it but as hee was God man as diuers Schoolemen doe confesse Yea Bellarmine doth seeme some-what to qualifie that opinion of his fellow Iesuite saying that the humanity of Christ is the instrument as it was hypostatically vnited to the diuinity And surely to affirme that Christ onely as man though by Commission from God did institute the Sacraments were some derogation to the dignity thereof Ambr. de Sacra 〈◊〉 4. c. 4. St. Ambrose saith well The Sacraments came from heaue◠That is they had a diuine institution Now there are diuers reasons why it should be so First the Sacraments are an especiall part of Gods worship they are military badges whereby we publiquely professe our selues to be the souldiers seruants of Iesus Christ whilst we serue in his Campe and vnder his colours Acknowledging that no other shall prescribe to vs any Sacraments but onely Christ by whom alone we looke for eternall saluation Therefore St. Paul disclaimes that honour which some of the Corinthians forth of their factious affections were wont to cast vpon their sequestred Teachers saying 1. Cor. 1.13 Were you baptized into the name of Paul And surely it were odious ambition and presumptuous arrogancy if any man should assume vnto himselfe this dignity which is peculiar to the Sonne of God 2. To him it belongs to institute the Sacramēts who is the author of Grace and can thereby make them effectuall to the receiuer And that is onely Christ GOD and man and not any other who is meerely man The Sacraments indeed are like to a seale as a seale giues force to the writing so the Sacraments doe confirme to vs the Couenant of grace but yet they doe this onely as they are ingrauen with the death and printed with the hand of Christ Num 21. If Moses or any other Israelite had of his owne head without diuine warrāt set vp a brazen serpent it had neuer beene effectuall to cure the stinging of the fiery Serpents And had any mortall man beene the author of the Sacraments they had neuer bin powerfull to cure comfort the distressed soule If the woman with the bloudy issue Mat. 9.20 had touched the hemmes of ten thousand others garmēts besides our Sauiors she had not bin healed and if tenne thousand Sacraments were ordained by any other but by Christ they haue small power to heale the maladies of our soules Luke 8.46 The woman touched the hemme of Christs garment but the vertue came from Christ that cured her disease so we doe receiue the outward elements at the hand of the Minister but the vertue power therof proceeds from Christ to cure the bloudy issue of our sinnes The Sacraments are as conduit pipes to conuey grace into the Cesterns of our hearts but Christ himselfe is the fountaine Ioh. 1.16 Of whose fulnesse wee receiue grace for grace Had the anoynting of the blind mans eyes with clay and spittle Ioh. 9.6 beene the prescription of any other it had beene alikely meanes to depriue a man of his sight but being Christs direction it was effectuall to giue sight to him that was borne blind As in humane actions the instrument hath his vertue actiuity from the principall agent so haue these sacred ordinances their vertue and efficacy from Christ the author of the Sacraments From him proceeds the influence of Grace We powre on water in Baptisme but he baptized with the holy Ghost Mat. 3.11 and with fire In the Lords Supper we deliuer the elements but he it is that giues vertue to the Sacrament As
see and not perceiue When they see things oculis corporis non cordis when the eyes and eares of the body shall be open to the outward elements but be shut to â—he inward grace As when Phyâ—â—â—e workes not through obstructiâ—ns it is hurtfull to the body so whâ—n these ordinances of God preuaile not it is dangerous to the soule This made our Sauiour forth of his compassion not onely to sigh but also to entertaine an extraordinary passion euen to be angry Mark 3.5 To rest in contemplation of the outward elements onely were to be like the Anthropomorphites who resting in the letter of the Word ascribed vnto God the corporall parts of a man It were with the Capernaites to conceiue a corporall carnall eating of Christ and with little children Ioh. 6.52 to gaze vpon the guilded couer and neglect the learning in the booke This were grossely to peruert the ordinance of Almighty God who hath giuen vs these elements as a Candle to light vs not as a clowd to hinder vs from seeing receiuing Christ Though the ignorant Persian by beholding the Sunne and Moone bee brought to Idolatry yet the vnderstanding Christian must with Dauid thereby be stirred vp to adore the diuine Maiesty Ps l. 8. â— 4 and to magnifie him for his goodnesse to mankind Whâ—n Christ stoopes to our capacities for our instruction then must we send vp our faith and lift our meditations to heauen for our comfort Fâ—dem mitte mâ—â—â—â—um Aâ—g ep 3. Col. 3.1 Math. 2. as the Apostle exhorts in the third to the Colossians If you be risen with Christ seeke the things that are aboue Thus as the wise men were ledde to Christ by the starre in the East sâ— should we be guided to him by these outward signes in the Sacrament be stirred vp spiritually to feedâ— vpon his precious body and bloud represented to vs by these outward â—lements But it is not enough to obseruâ— the signes in generall we must descend to the particular consideration of them the reasons why this Sacrament should be instituted in these â—lements of bread and wine rather then in any other the consideratioâ— whereof will yeeld much matter oâ— instruction There are many of the workes of God so full of mystery that though we feare high yet we caâ—not comprehend the reason of them Wee can say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are so that it is plain and euident but why and how they are so it is not so apparant Yet are the râ—asons of this matter very obuioâ—s and euident to euâ—ry vnderstanding man Now the reasons of vsing these elements are either generall as they concerne them both or particular as they concerne them seuerally There are two especiall reasons in generall First these elements of bread and wine are most vsuall and common thorowout the Christian world and so doe fit â—he Church of Christ dispersed ouer the face of the earth Secondly Cypr. epi. 76. they are most significant to set forth our vnion both with Christ betweene our selues For as many graines are vnited in one loafe 1. Cor. 10.17 and many grapes in one cup so all the faithfull are by the Sacrament vnited each to other as members of one body all of them to Christ as to their head And herein the signes of the Sacrament haue a notable correspondence with the phrase of Scripture Iohn 6.35 Ioh. 15.1 which compares Christ to bread and to a vine And the like we see in Baptisme for the Element is very common all places generally hauing water very significant to set forth by the cleansing of our bodies by water the cleansing of our soules by the bloud of Christ Againe there are diuers reasons proper and peculiar to them seuerally First the bread is fit to set forth the strength we haue by Christ for vita panis Augâ—st and vita Christus as bread is a principall supporter of our naturall life so is Christ of our spirituall In regard of the strength of his creature Lâ—uâ—t 26 2â— it is called in Leuiticus the staffe of bread because that as the weake weary man is stayed vp by a staffe so is the fraile and feeble body by bread Yea because that bread is of especiall vse force in the nourishment and strengthening of our bodyes Mat. 6.11 we comprehend in the Lords prayer vnder the name therof whatsoeuer is necessary for the preseruation of this present life And the Psalmist likewise saith plainely Psal 104.15 He bringeth out of the earth bread that strengtheneth mans heart Vpon which words Saint Austin after his allegoricall manner of exposition applyes it to Christ saying quem panem what bread is it that he brings foorth of the earth to strengthen mans heart and then answeres Christum euen Christ Thus the bread being in especiall manner the instrument of our corporall strength was fit to set forth our spirituall strengthning by Christ And as the bread is very significant so is the wine in sundry respects One vse of wine is to quench the thirst and so it sets forth the quenching of our spirituall thirst by the bloud of Christ for his bloud â— drinke indeede Ioh. 6.55 Indâ—ed it is in â—â—â—encâ—â—ing the thirst of the soulâ— as â—â—â—nâ— is in quenching the thirst of â—hâ— bodie And thâ—râ—forâ— thâ— Prâ—pâ—â—t Isaiah proclaimâ—th to the wâ—rld tâ—â—â— comfâ—râ— Iâ—â— 55.1 Hoe euery one that thirstâ—th come you to thâ— wâ—ters and you thâ—t hâ—ue no money came aâ—â— buy wine and mâ—ke wiâ—hout â—â—â—e anâ— wâ—â—hâ—ut 〈◊〉 So that he whoâ—â— souâ—â— paâ—eâ—◠〈◊〉 thirstâ—th after Christ 〈◊〉 the Hart after the riuers of waâ—ers â—â—ceâ—ueth from him that water of 〈◊〉 which neuer suffers h m to thirst againe Ioh. 4.14 A second property of wine is to refresh and râ—uiuâ— a weary man by expelling cold and crude humors in regard whereof S. Paul exhoâ—ts Timothy who in respect of his age and calling vtterly abstaining from â—iâ—â— 1. Tim. 5. â—â— â—ad hurt his stomackâ— by crudities and other infirmitieâ— to drinke a little wine And what more fit to set forth the refreshing and reuiuing of â—â—r â—enummed soules by the bloud of Christ â—phes 2.5 Through whom being dead in our trespasses we are quickened Thus whilest Christ â—esus the Sun of righteousnesse stâ—nâ—s vpon our cold and frozen hearts he expels the cold vapors of sinne and quickens vs to the actiâ—ns of sanctification A third property of wine which followeth by way of consequence vpon the former is to cheare and comfort the heauy hâ—art by reuiuing and releeuing the â—ulled and decayed spirits â—o saith the Psalmist Psal 104.15 that wine maketh â—lâ—d the heart of man therefore the Wiseman exhorts Pro. 31 6. Giue wine to them that haue griefe of heart And it hath beene obserued forth of the ancient Rabbins Beza de pass D. â—it â—o 28. that it
to Iudas Ioh. 13.26 For that soppe was at a second course which they vsed to haue after the Passeouer before the Supper of the Lord. As may appeare page 205. This confounding of the elements takes much away from their seuerall significations As in the time of the Law the sacrifices were so killed and offered that the bloud was distinctly shedde by it selfe so our Sauiour in the institution of the Supper doth take consecrate and giue the bread and wine seuerally and fitly because the Sacrament doth represent Christs passion Ro. 5.7.9 wherein the shedding of his bloud is noted as a distinct thing The Schoolemen doe vrge very iustly the consecrating of wine by it selfe because it did flow apart from the body of Christ at his passion and if it be necessary in the act of Consecration why not also of administration Againe forasmuch as the bread and wine doe remaine distinct substances from the body and bloud of Christ the Romish adoration grounded on a vaine supposition of Christs locall presence is no lesse then odious idolatry whilest that is giuen to the creature Rom. 1.25 which is due onely to the Creator who is God blessed for euer Againe the matter of the Sacrament may be a motiue to vnity It should be our vinculum pacis the bond of Peace or glutinum charitatis the cement of Charity as Barnarâ— calls it Bern septuagâ—sâ—ser 1. That as many graines arâ— vnited in one loafe and many grape in one cup so our hearts and soules should be ioyned in one according to the Apostles speech 1. Cor. 10. 1. Cor. 10.17 For wee that are many are one boar because we are made partakers of â—â—e bread St. Paul exhorts the Ephesians Ep. 4 3-6 to keepe the vnity of Spirit in the bond of peace because There is onâ— Lord one Faith one Baptisme onâ— God and Father of all So let vs coâ—sider my brethren that we weâ—â—â— one liuery serue one Master haue one God to our Father one Churcâ— to our Mother wee feed and feastâ— one table Oh how well then doth this vnity accâ—â—d with that we prâ—fesse to be That wee may b◠〈◊〉 those wâ—rthy Christians who were as it were one soule in many â—â—diâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—t 〈…〉 Our Sauiour Christ makes this vnitâ— of affections a 〈◊〉 an espâ—ciall badgâ— of his â—â—â—lowers Ioh. 13.35 saying Bâ— this shall all mâ—â— know that you are my Disciples if you loue one another Were it onely our generall profession the same were suâ—ficient to moue vs to vnity for we acknowledge our selues members of one body but adde hereunto the mutuall participation of Diuine graces and Gods sacred ordinances amongst others the comfort of the blessed Sacrament and the same must needes be a singular bond of vnity peace and amity Lastly from this significant relation of the visible signe with the inuisible grace there riseth a meditation of singular comfort For Christ is our bread our wine he is our strength our refreshing our cure our comfort If we consider our own estate condition we shall find what neâ—de we haue of Christ Faciles sumus ad se lucendum debiles ad operandum Bern. frâ—giles ad resistendum We are easily seduced a lesse baite then the fruit of Paradise will intice vs a wâ—aâ—â—r enemy then the subtill serpent can seduce vs. Gen. 3.1 We are feeble in doing the Lâ—rds wi l hauing many incumbrances withour our owne infirmities withiâ— being of our selues not aâ—le so muâ—h as to thinke a good thought 2. Cor. 3.5 We are fraile in resisting the temptations of the Deuill For the case stands betweene him and vs 1. Sa. 17.33 as Saul said of Dauid and Goliah Thou aâ—t but a child anâ—â—he is a man of warre from his youth Yâ—t behold Luk. 11.22 here is a stronger man that ouercomes him takes from him his armour and deuides the spoyle Neither doth Christ retaine this strength to himselfe onely but communicates it in some measure vnto his seruants so that they are able to doe all things through the helpe of Christ that strengthens them Our soules doe receiue deadly wounds in our spirituall combats Phil. 4.13 but behold bere is a gracious Physician that applyes both the mundifying wine and mollifying oyle of his mercy and by his word is able to cure euery one that lyes at this poole of Bethesda Whose spirit is not sometimes deiected with the terrors of sinne What tender heart is not sometimes ready to cry out with these mournefull Conuerts Men and brethren what shall we doe Act. 2.37 But loe here is a blessed Comforter who bindes vp the broken heart Luk. 4.18 speakes peace to the wounded soule and giueth ioy vnspeakeable and glorious In a word 1. Pet. 1.8 all sufficiency of Grace is to be had in Christ Amb. de virgin lib. 3. Omnia Christus est nobis saith St. Ambrose Christ is to vs whatsoeuer our hearts can desire Are our soules wounded with sinne behold he is our Physician If we be loaden with iniquity hee hath taken the burthen vpon him hee is made our Righteousnesse If we be weake and feeble he is our strength If we feare death he is our life if we desire to come to heauen he is our way if we would be free from darkenesse hee is our light if wee be thirsty hee is the fountaine of liuing water if wee be hungry he is our meat Gustate igitur videte quà m suauis est Dominus Psa 34.8 O come and taste and see then how sweet the Lord is Blessed are they that put their trust in him THE THIRD Sermon The Inuisible Matter of the Sacrament 1. COR. 11.25 After the same manner hee tooke the cup c. YOV haue heard of the visible matter of the Sacrament which leades vs as it were by the hand to take notice of the inuisible which is the body and bloud of Christ and this is full of comfort For by how much the body is more excellent then the shadow by so much doth this heauenly substance excell the earthly When we say that the body and bloud of Christ is the inuisible matter of the Sacrament we comprehend vnder them whole Christ both soule and body with all his diuine Graces and Merits Yea the Diuinity also in respect of efficacy yet because the humane nature of Christ is as it were the Conduit pipe by which the Diuinity doth conuey grace to vs therefore we mention onely the receiuing of that in the Eucharist But the truth is that whole Christ both God and man is made ours by the worthy participation of this Sacrament The elements and author of saluation are both receiued at one instant if the heart and hand of the receiuer doe their mutuall offices as the Minister giues the visible signe so the Spirit of God imparts the inuisible Grace As Iohn Baptist said when he
is the Lords anointed is a sinne in the highest degree O what a heynous sin it is then to offer violence and as much as in vs lyes to strike and wound the Son of God Reu. 19.16 1 Cor. 2.8 the King of kings and the Lord of glory To be guilty of the death and sheading of the bloud of any innocent man is a fearefull sinne and this made Dauid cry out in the bitternes of his soule Psa 51.14 Deliuer mee from bloud-guiltinesse O God Oh how fearefull is it then to be guilty of the body bloud of Christ Yea the iniury and indignity is greater then is obuious to euery eye if wee consider the double vnion in Christ not onely the two substances the body the soule but the two natures the diuine and humane Whose heart is not moued with indignation against the Iewes when he heares or reades their villanies and violence done to our blessed Sauiour But take heed saith Chrysostome Chrys ad pop Ant. hom 60 lest thou be guiltie in the like kind by vnworthy receiuing of the blessed Sacrament Hee that defiles the Kings garment and he that teares it offend both alike the Iewes did teare it thou defilest it here indeed are diuersa peccata Chry. hom 41 in Joh. but par contumelia some difference in the sinne no difference in the disgrace Ioseph and Nicodemus their pious deuotion in begging and embalming the body of Christ is worthily recorded and commended to all generations Mary Magdalen Iohn 19.38.40 by bestowing that boxe of precious oyntment vpon his holy head hath gained to her selfe endlesse honour in stead of her former infamy in somuch that Wheresoeuer the Gospell shall bee preached in the whole world Mat. 26.7 that her reuerend and religious act shall bee spoken of for a memoriall of her Beloued if we receiue the Sacrament vnworthily oh wretched men that we are For we ioyne with Judas and the Iewes being guilty of the body and bloud of Christ but if we receiue it worthily how happy are wee For we communicate with honorable Ioseph and penitent Mary Magdalen our memories shall be blessed and our soules receiue vnspeakeable comfort The next danger which is also a consequence vpon the former is this Hee that eateth and drinketh vnworthily eateth and drinketh his owne damnation It is indeed an ineuitable consequence For he that is guilty of the body and bloud of Christ how can hee but incurre the danger of condemnation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would qualifie as though it did import onely some temporall punishment but that acception is too short For as the word is more large in signification so the dependance it hath vpon a heynous sinne must needs imply a correspondent iudgement And so indeed it doth import not onely a temporall punishment but also eternall condemnation both of soule and body And reason Heb. 20-28 29. for if he that despised Moses Law dyed without mercie vnder two or three witnesses of how much sorer punishment shall hee be worthy which treadeth vnder foote the Sonne of God counteth the bloud of the new Testament as an vnholy thing and so despites the Spirit of grace This is a fearefull thing to be in the state of the damned and is not therefore to be passed ouer slightly Our blessed Sauiour comparâ—s a damned soule to an offender bound hand and foot and cast into some wofull prison where there is nothing but wayling weeping Mat. 22.13 and gnashing of teeth And surely the comparison is good if we consider the nature and adiuncts of the place For the place is a place of maruailous horror being as it were a dungeon of compacted darknesse Iude v. 13. Reu. 21.8 and a Lake that burnes with fire and brimstone The company there are wofull soules and wretched hellish spirits powring forth nothing but woes execrations vpon themselues There is the worme of conscience gnawing the soule there is the mercilesse fire tormenting the body Will you haue a resemblance of the darknesse of Hell Thinke vpon the palpable darkenesse of Egypt Exo. 10.22 Will you behold an Idea of that vlolent fire Meditate vpon the hote Fornace prepared by Nabuchadnezer for Shadrach Dan. 3.19 Mishach and Abednego Will you view the dolefull state of the Damned Looke vpon Diues tormented in those cruell flames of fire Luk. 16.24 and not afforded one droppe of water to coole his tongue Yea suppose you saw one vpon some tortouring rack with a greedy Vultur euer gryping at his heart and yet consider that all these come too short to set forth the dolefull condition of the damned No tongue is able to expresse no heart is able to conceiue the woe and miseries the tormented soule is subiect to in hell which are as endlesse as easelesse But these things I doe onely touch in briefe In my threefold Resolution hauing else-where handled them more largely And here by the way I obserue the forme of the Apostles phrase He that eateth and drinketh vnworthily eateth and drinketh his owne damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the new translation hath it both more literally and more significantly eateth and drinketh damnation to himselfe In wich St. Paul doth so appropriate the danger to the particular Communicant that hee seemes to exclude any other And indeed to hold that the Sacraments are polluted or profaned to the worthy Communicant by the vnworthy receiuer is an absurd conceit Gala. 6.5 Ezech. 28. For euery man must beare his owne burthen and the soule that sinneth must dye the death Yea it is a very vncharitable error For what comfort could any man haue in receiuing the Sacrament if this conceit were currant Were a man neuer so well prepared himselfe yet not knowing how the case stands with others it must needes make him come with more doubting concerning others then hee could haue comfort in himselfe But leauing this erronious opinion which hath come in the way like the body of Amasa â— Sam. 20.12 I come to the reasons why the vnworthy receiuing of the Sacrament becomes so dangerous The Rhemists do giue this for a reason Rhem. Anno. in hunc locuÌ„ namely because Christ is locally present receiued by the wicked For say they They could not bee guilty of that which they receiue not And it cannot be so heynous an offence to receiue a piece of bread or a cup of wine c. And this they call an inuincible proofe of the reall presence 1. Reg. â—0 11 But let not him that puts on his Armor boast like him that puts it off This Romish Argument is like the Spanish Armado 1588. which they called the Inuincible Nauy Thus mens conceits make those things seeme which are not So the Philistims thought their Champion Goliah an inuincible Combatant which caused them to insult but as Goliah brought with him a sword to strike off his owne