That the wicked Receivers are called Guiltie of Christ's Bodie not for Eating of his Body unworthily, but for un∣worthily Eating the Sacrament thereof.
SECT. III.
THe Distinction used by St. Augustine hath bene alwayes as generally acknowledged, as knowne, wherein hee will have us to discerne, in the Eucharist, the Sacrament from the thing re∣presented, and exhibited thereby. Of the Sacrament hee saith that l It is received of some to life, and of some to destruction: but the thing it selfe (saith hee) is received of None, but to Salvation. So hee. No Protestant could speake more directly, or conclusively for proofe, First, That in the Sacrament of the Eucharist the Body of Christ is as well tendred to the wicked, as to the Godly. Second∣ly, that the wicked, for want of a living Faith, have no hand to receiue it. Thirdly, that their not preparing themselves to a due receiving of it, is a Contempt of Christ his Body and Blood. Fourthly, and Consequently that it worketh the iudgement of Guiltines upon them.
All which both the Evidence of Scripture, and consent of Antiquity doe notably confirme. For the Text obiected doth clearely confute your Romish Consequence, because S. Paul's words are not; Hee that eateth the Body of Christ, and drinketh his Blood unworthily, is guilty of his Body and Blood: but, Hee that eateth the Bread, and drinketh the Cupp of the Lord unworthi∣ly, &c. which we have proved throughout the 2. Booke to signifie Bread and Wine, the signes and Sacraments of his Body and Blood, af∣ter Page 219 Consecration. And (to come to Antiquity) All the Fathers above cited Ch. 1. §. 6. who denyed that the wicked Communi∣cants are partakers of the Body and Blood of Christ (albeit knowing, as well as you, that all such unworthy Receivers are guilty of the Body and Blood of Christ) have thereby sufficiently confuted your Consequence, which was, that because the wicked are Guilty of Christ's bodie, Ergò his Body is Corporally present in them. But we pursue you yet further.
