enefits of the gospel do appertain to himself, seeing the
preaching is common, and by this testimony, by this receiving, he showeth
that thou art one of his members, and washed with his blood." And by and
by:--"Thus, therefore, we instruct the church, that it behoveth them that
come to the supper to bring with them repentance or conversion, and (faith
being now kindled in the mediation of the death and resurrection, and the
benefits of the Son of God) to seek here the confirmation of this faith."
The very same things are set down, and that in the very same words, in the
consent of the churches of Poland in the Sendomirian synod, anno 1570,
art. "of the Lord's supper."

18. The _Bohemian Confession_, art. 11:--"Next our divines teach that the
sacraments of themselves, or as some say, _ex opere operato_, do not
confer grace to those who are not first endued with good motions, and
inwardly quickened by the Holy Spirit, neither do they bestow justifying
faith, which maketh the soul of man in all things obsequious, trusting and
obedient to God; for faith must go before (we speak of them of ripe
years), which quickeneth a man by the work of the Holy Spirit, and putteth
good motions into the heart." And after:--"But if any come unworthily to
the sacraments, he is not made by them worthy or clean, but doth only
bring greater sin and damnation on himself."

19. Seeing, then, in the holy supper, that is, in the receiving the
sacramental elements (which is here distinguished from the prayers and
exhortations accompanying that action), the benefits of the gospel are not
first received, but for them being received are thanks given; neither by
partaking thereof doth God bestow the very spiritual life, but doth
preserve, cherish and perfect that life; and seeing the word of God is
accounted in the manner of letters patent, but sacraments like seals, (as
rightly the _Helvetian Confession_ saith, chap. 19), it plainly followeth
that those are to be kept back from the Lord's supper, who by their fruits
and manners do prove themselves to be ungodly or impenitent, and strangers
or aliens from all communion with Christ. Nor are the promises of grace
sealed to any other than those to whom these promises do belong, for
otherwise the seal annexed should contradict and gainsay the letters
patent; and by the visible word those should be loosed and remitted, who
by the audible word are bound and condemned: but this is such an
absurdity, as that i