beleeue The Couenant thus begunne in secret betwixt God and man is solemnized by the Sacraments in the which action man maketh a publike profession of his faith in God in comming to receiue and in receiuing the signe and badge of his Faith and Religion towards God and the Instrument and Seale of his iustification saluation from God and after this manner mans part is acted in the outward and solemne binding vp of the Couenant As on the other side God acteth his part by receiuing man in his fauour and grace admitting him to the communion of Saints in the Sacrament of Baptisme and by disponing and giuing to him the Bodie and the Bloud of his Son Iesus Christ and the new Testament confirmed thereby in the Sacrament of the Supper to assure him that his fauour and loue shall constantly remaine with him for euer SECT 7. That greater and more particular reuerence must be vsed in receiuing the Sacrament then in hearing the Word HEreby it is euident that although the preaching of the Word be a work of greater moment and charge oneris operae maioris and more excellent in regard of the gifts required in the Pastor and more necessarie to saluation then the administration of the Sacraments yet certaine it is that to be admitted and receiued to the Sacraments is a greater dignitie prerogatiue then to bee admitted to the hearing of the Word and to receiue the Sacraments then to heare the Word For in receiuing the Sacraments and in speciall this of the Bodie and Bloud of our Sauiour Christ draweth neerer to vs and communicateth himselfe with vs more particularly familiarly and entirely then in preaching of the Word which is common to all In the preaching of the Word God dealeth coniunctly generally and in common with all at once but in the Sacraments although the action bee publike and common to all the Receiuers yet therein God dealeth not coniunctly with all at once but seuerally and particularly with euery one alone and by himselfe And therefore in this action the common and generall reuerence and worship done to GOD in the publike prayer and thankesgiuing for the common benefit to bee receiued wherewith the action beginneth and for the common benefit that wee haue receiued when the action is ended this common and publike worship I say wherewith the action beginneth and endeth is not sufficient But as the common benefit is seuerally and particularly giuen to euery one so should euery one at the receiuing thereof doe reuerence and worship in particular for himselfe to God and his Sauiour from whose hand immediately hee receiueth the benefit For as the Sacramentall Word This is my Bodie this is my Bloud is generally and in common pronounced at the Consecration in the audience of all that are to receiue And yet at the receiuing euery one must esteeme that as the Bread and the Cup is in particular deliuered to him and receiued by him so the Word to bee spoken particularly to him This is my Bodie which is broken for thee this Cup is the new Testament in my Bloud that is shed for the remission of thy sinnes Euen so should euery one apply and tender vnto Iesus Christ in particular for himselfe the substance of the generall prayer and thankesgiuing that went before that is hee should when hee receiueth wish that by the death of his Sauiour whereof hee is made partaker himselfe may bee saued and that in his saluation his Sauiour may bee glorified These should be and are the thoughts and exercises of the minde of euery one that receiueth worthily for the thoughts of the worthy Receiuers should be and are such as the Sacramentall Word and Precept requireth The Sacramentall Word This is my Body that is broken for you this Cup is the new Testament in my Bloud that is shed for the remission of the sinnes of many requireth that euery receiuer at the instant when hee receiueth do actually beleeue that vnto him in particular Christ offereth himselfe and the new Testament confirmed by his Bloud containing the right of eternal saluation and that with his whole heart hee embrace him and rest on him hoping for that saluation and earnestly desiring to haue the full fruition and possession thereof Now this desire proceeding from this faith and hope is in effect a particular application to our selues of the generall prayer which went before wherein all desired to bee partakers of Christ himselfe and by him of life eternall Next the Precept Doe this in remembrance of mee requireth a present actuall remembrance of the death of Christ which remembrance at that time must either bee actually thankefull for the benefit which hee hath receiued in Christ or it is actually profane and diabolicall And this thankefull remembrance or this remembrance actually thankeful is a particular application of that generall Thankesgiuing that went before to God for our own Redemption Now to draw all the thoughts and exercises of the minde together that are required by the Sacramentall Word and Precept to bee in the Receiuer at the instant of receiuing are briefly and in substance these I call to minde with thankefulnesse O Lord thy Bodie that was broken and thy Bloud that was shed here represented and applyed to me and therein my soule trusteth and waiteth for thy saluation wherewith possesse mee I beseech thee Amen No tongue can vtter so briefly as these thoughts goe swiftly thorow the minde of the worthy Receiuer Eusebius in the sixt booke of the Ecclesiasticall Storie recordeth that Nouatus when he deliuered the Sacrament to his people did apprehend their hands compelled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of blessing to sweare by that which was in their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to say in stead of Amen Wee shall not returne to Cornelius againe By the which words it is euident that they did not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray and giue thankes before and after the receiuing but in the very Act it selfe while the bread was in their hands they blessed it and said Amen Now with what gesture and reuerence I pray you should these thoughts and meditations of our heart be accompanied at the instant when Christ is professedly giuing and wee receiuing from his hand Thinke yee that sufficient which is vsed when men attend to heare his Will declared in his Word If a King should generally declare to a multitude what benefit hee were to bestow vpon them and thereafter should call them man by man and with his hand deliuer it should the carriage of euery man comming seuerally to receiue bee no other then that which was vsed of all when they harkened to his speech SECT 8. That the name of a Supper giuen to this Sacrament doth not diminish the reuerence that is due thereto ANd here let it bee considered whether this should exempt vs from bowing the Knee because this gift is called a Supper which should not bee receiued with Kneeling
same that is they are to be esteemed no more for common food but for the mysticall symbolls of the Bodie and Bloud of the Lord. And as for the Table in matter and forme is like other tables but in vse differeth as farre as a spirituall Table from a carnall a celestiall from a terrestriall And who knoweth not that our manners and gestures must bee composed neither according to the matter nor forme of the Table but according to the vse wherefore it is appointed For what is the cause when men come to the table of Exchange for to receiue money that they vse other forme and gesture then at a table appointed for meate Is it because they differ in matter and shape No verily but because the vse is different Therefore at these wee vse such gestures and motions as is meete for receiuing of money at this such as are most commodious for easing of our bodies and receiuing of meat Euen so our gesture at this sacred Table whereon our spirituall food is set and presented is not to bee proportioned to the matter and forme of the Table which is common but to the vse wherefore it is appointed that is to the giuing and receiuing of the sacred Mysteries and the communion of the Bodie and Bloud of the Lord Iesus which thereby are offered and deliuered to all worthy receiuers To this diuine and holy vse as all our manners behauiour and carriage should bee framed so should the Gesture and position of our bodies bee Otherwise if any man thinke that wee should vse the same gesture manners at this Table that are decent to bee vsed at other Tables What is the cause that at this Table wee vse no speech nor conference one with another but in silence meditate with our selues Why sport we not nor are merry but carry a modest and graue countenance Why are our heads bare and not couered What is the cause that wee touch nothing presented on this Table before that it be offered vnto vs Take nothing before we be commanded Neither eate nor drink before we bee instructed what to eate and drinke and for what end Why are all our maners rites and gestures vsuall at other Tables so changed at this Why is this silence this grauity this meditation the reuerence of the bare-head this abstinence from touching from taking from eating from drinking before the offer the command word of instruction Why Because the vse of this Table being meerely Religious Spirituall and Diuine is so farre different from the vse of other Tables For heere besides the materiall Table that the eye of the bodie sees there is another spirituall Table that should be obiected to the minde and beside the externall elements and other celestiall and eternall food which thy heart should perceiue These are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the symbolicall vestures wherein Christ is wrapped vp but that is Christ himselfe his Bodie and his Bloud therefore is it that we feare or should feare to touch the sacred things before our hand and our mouthes be sanctified by that diuine Precept Take eate and drinke yee all hereof and to receiue before our mindes and hearts bee prepared and sanctified with knowledge and faith by the Sacramentall word This is my Body that is broken for you This cup is the new Testament in my Bloud c. Doe this in remembrance of mee By the which word the vaile is remoued the Mysterie is opened vp the garments and symbolicall vestures are taken away Christ is made naked and is exposed as really to the eye of our minde and to faith the hand of our heart as the sacred symbols are to our externall senses The respect therefore that is due to him who is the spirituall Table and the bread of Life whom the hid man of the heart sees and perceiues there really present makes all our deuotion and religious reuerence for this respect a choyce is made not of a common but of a sacred time place for this actiō for this respect we come fasting preferring our spirituall food to our naturall for this respect all our manner and carriage is holy and reuerend What then Shall wee esteeme Sitting a common Table-gesture and therefore dis-conforme to all the rest of our carriage that is sacred more decent for this heauenly Table then Kneeling a Religious gesture and therfore most conforme both to the nature of the Table and to all the rest of our Religious manner and behauiour that wee vse thereat SECT 4. An Obiection taken from Custome answered THIS I hope shall satisfie a modest spirit that searches for verity and striues not for the victory But if any list to be contentious and pleade from Custome that Kneeling cannot be decent because custome maketh Decencie and it is not the Custome to Kneele at a Table I grant it is not the custome at a common-Table because it is not commodious for commodity maketh Custome and Custome maketh Decencie in things of this kinde It is not commodious for it were wearisome and painefull to kneele so long time as an ordinary supper will last wherunto men come to refresh their bodies both with ease and meate But the time being short that is spent at the Sacrament and seeing men come thereto not to ease and feed their bodies but to worship God and to worke their owne saluation certainely to Kneele for such a space cannot bee painefull nor wearisome to those who are holy in Spirit and whole in body sickenesse and infirmitie makes exception and therefore although Kneeling is not nor hath not bin in custome at common Tables because it is incommodious and wearisome yet it hath beene in vse at the Lords Table farre longer then Sitting and is more vniuersally receiued in the reformed Churches For we must grant that before Sitting Kneeling hath beene vsed in the Christian Church neere foure hundred yeeres at least and therefore it may bee maintained with very good reason Certainely it may bee presumed that it hath beene in practice in all ages aboue euer vntill yee be able to designe some time when another gesture hath beene in vse The induction of foure hundred yeeres must either put you to an instance or silence SECT 5. An Answer to the instance of Honorius AND heere let me tell you that the instance of Honorius will not serue for Honorius did onely ordaine after the consecration at the eleuation of the Host so they call the Sacramentall Bread that the people should reuerently bow themselues that is Kneele as is manifest by the constant practice whereby obedience hath been giuen to this Canon This belongeth not to gesture vsed at the receiuing for in euery Masse at the eleuation the people kneeled and adored and this was done before that either the Priest himselfe or they receiued yea when after the people did not receiue at all but the Priest himselfe alone which was most frequent in these last times wherein the people receiued but
but is after knowne by fruition of the benefit And therefore then is to be acknowledged when it is seene and felt with Thanksgiuing either priuately or publikely as the qualitie of the benefit requireth So the Leper when he did finde and feele that hee was cured of his Leprosie returned and gaue thankes the operation and working of the cure hee could not perceiue till it was perfected It is one thing to receiue a benefit sent to vs by a Prince either by the hand of his seruant our equall or it may be by the hand of our owne seruant or inferiour and to receiue it from his owne hand deliuering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in state and pompe openly in presence of his people As this deliuering and receiuing is not to bee compared with that no more is the gesture and reuerence whereby it should be expressed a word there may suffice to declare our thankefulnesse but here a word a bare head a beck are all scarce sufficient when we receiue the benefit of peace and prosperitie by the Kings good gouernment If in our hearts wee acknowledge that benefit and therefore in our prayers cōmend him to God and be ready to obey him our thankefulnes is sufficiently expressed So when God by his secret prouidence blesseth vs or by any of his creatures either our Superiours equals or inferiours doth vs good If in our Chamber secretly or in the Temple openly after the receiuing we declare our selues thankefull it is inough But when in the Sacrament God openly before his people professeth that he is a giuing and deliuering to vs the greatest benefit that can be giuen certainely not onely should there bee before and after the gifts receiued thankes giuen but in the very act of giuing and receiuing such reuerence vsed as may sufficiently declare and testifie how highly we esteeme of the greatnesse and goodnes of the Giuer and how vnworthy we thinke our selues to be of his inestimable beneficence what gesture is meetest to bee vsed according to Piety in such a case whether Sitting or Kneeling let them iudge that haue vnderstanding SECT 3. A consideration of the gift SEcondly if wee consider the gift it is not a bread that perisheth which is lesse worth then the life as our Sauiour saith but is the Bread of God that came down from heauen to giue life to the world a food more precious then all creatures and therefore such a food as wee are commanded in the very Sacrament to discerne from common naturall food and to eate that Bread and drinke the Cup of the Lord worthily except we would prooue guiltie of indignitie done to the Bodie and Bloud of the Lord Iesus In the which warning as faith and a religious disposition is required in the heart so an externall reuerence answerable thereto should be in the externall action for this the very word importeth Therefore hee that eateth this Bread and drinketh the Cup of the Lord vnworthily shall bee guiltie of the Bodie and Bloud of the Lord And after Hee that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe because hee hath not discerned the Lords Bodie This eating and drinking here must be the externall receiuing of the Sacrament for the spirituall and inward eating and drinking admitteth no vnworthinesse but is performed with such discretion as giues to Christ the reuerence that is due to him both in outward action and inward affection But the externall action of eating and drinking may be vnworthily performed if either it be done in hypocrisie or profanely I call that to eate and drink in hypocrisie when an hypocrite giueth all due and externall reuerence to the Sacrament but in the meane time hath neither faith nor the true and right estimation that he should haue of the spirituall benefit To eate profanely is both to eate without the outward and inward reuerence that is due to the Bodie and Bloud of our Sauiour for no man wants the outward reuerence but hee that hath not the inward They who thinke that the vnworthinesse onely consisteth in the want of faith and inward reuerence must thinke hypocrites onely to eate vnworthily yet it is certaine in this place that the Apostle findeth no fault with the hypocrisie or superstition of the Corinthians but with their profanenesse for comming drunken for eschewing the poore and despising the Church so this vnworthinesse was as well in their outward behauiour as in their inward disposition And so consequently the Apostle would haue vs to discerne the Lords Bodie not by our inward estimation onely but by our outward carriage and gesture that it may bee seene of all that in the Sacrament wee doe chiefly consider and respect not the outward and symbolicall elements but the thing signified the Bodie and Bloud of Christ and that according thereto we compose and frame our selues and our manners which if wee doe this question is at a point For what gesture I pray you can make a more euident difference betwixt Christs Bodie the Bread of Life and other common Bread by giuing thereto such reuerence as best beseemeth the dignitie and worthinesse thereof then the humble and religious gesture of Kneeling SECT 4. The manner of receiuing THirdly to come to the spirituall receiuing which we know consisteth in faith Hee that commeth to mee shall neuer hunger and he that beleeueth in me shall neuer thirst And in the same Chapter after Hee that beleeues in me hath life eternall and I shall raise him vp at the last day And Augustine saith Wherefore preparest thou thy teeth and thy belly Beleeue and thou hast eaten This faith is accompanied with two inseparable companions in this action Prayer and Thankes-giuing for first no man commeth-worthily to this Table but hee that commeth with a hunger and thirst after righteousnes and life in Christ whom hee commeth to receiue for vnto such onely as are thus disposed the inuitation and promise is made Esay 55. Ho euery one that thirsteth come yee to the waters Math. 5. Blessed are they that hunger and thirst after righteousnesse for they shall be filled Luk. 1. 53. Hee hath filled the hungry with good things and the rich he hath sent away emptie Psal. 22. 26. The poore shall eate and be satisfied And in the exhortation vsed by the Minister before the Sacrament these words wee haue in our booke The end of our comming hither is not to make protestation that we are vpright and iust in our liues but contrariwise wee come to seeke our life and perfection in Iesus Christ c. With this hunger and thirst and with this spirituall appetite we should come eate and drinke And what is this but the feruent prayer that the heart is offering to God while the hand is receiuing and the mouth is eating For the substance of prayer consisteth not in the voyces of the mouth but in the wishes of the heart to God whereof the voyces are but significant signes With
prayer then wee come and receiue and our receiuing is in faith the mother of humility which in her selfe acknowledgeth nothing but miserie and therfore renouncing her selfe fleeth to the store-house and fountaine of mercy that is in Christ Iesus there eateth and drinketh feedeth and resteth vpon the merit of his death and the eternall Testament confirmed thereby the sense whereof is more pleasant and sweete to the taste of the soule then the hony the hony-comb is to the taste of the mouth For was there euer any thing more pleasant then the meditation of the death of Christ to the penitent soule which being wearied before vnder the burthen of sinne and bruised vnder the weight of the wrath of God well knoweth and is perswaded that Christ hath borne our griefes and carried our sorrowes That hee was wounded for our transgressions that hee was bruised for our iniquities that the chastisement of our peace was vpon him that with his stripes we were healed Thus by the meditation of faith we eate we drinke and feed on Christ with pleasure and ioy that cannot be expressed And is it possible that this ioy pleasure and delectation that wee haue in tasting the sweetnesse and goodnesse that is in him can possesse the soule without thankefulnes that is without such estimation of him and such affection towards him as presently resolueth in most earnest wishes and desires that all the world might ioyne with vs in setting forth his prayses Now what are these wishes and desires issuing from the ardent affection of loue kindled by a liuely and feeling faith but a true inward rendring of thankes Nam gratiam qui habet refert for hee that hath a thankefull heart after this sort giues thanks to God indeed So Christ is spiritually receiued first when with our eyes and eares wee deuoute him as Tertullian saith that is when by these things that wee see and heare in the Sacrament wee call to remembrance the breaking of his Bodie and sheading of his Bloud Secondly when with a spirituall hunger and thirst after the righteousnesse that wee know to bein him we ruminate we chew and eate not with the mouth and the teeth but with the minde and the serious thoughts of a celestiall meditation his death and Passion vntill wee haue sucked and drawne out of it by diuine contemplation the full assurance of reconciliation with God and of saluation And finally digest him and his death not in our belly but in our brest that is in the depths of our hearts by trusting in the All-sufficient fulnesse of the grace and goodnesse yea of the God-head it selfe that is in him wherewith our soules being satiate as with the fatnesse and sweetnesse of Marrow are enlarged with ioyes and filled with the wishes and desires of his eternall praise and glory And therefore as we do testifie our spirituall receiuing of Christ in faith by the outward actions of taking eating and drinking So should we testifie the serious wishes and desires of the heart for our owne saluation and his glory with such an outward gesture and carriage of bodie as is most agreeable to such sacred affections and exercises of the soule in this action And what is more agreeable to the humility of faith wherein we receiue and the hearty prayer and thankesgiuing wherewith wee receiue then the lowly and deuout bowing of our Knees Then to conclude vpon these three considerations first of the giuer and maner of giuing next of the gift thirdly of the manner of receiuing I ground and build this Argument Whatsoeuer Gift our Sauiour deliuereth to all not coniunctly but seuerally to euery one of them by himselfe and that all not coniunctly but seuerally should receiue from his hand with Prayer and Thankesgiuing in presence of the Congregation of the Saints and in a solemne act of Diuine Worship A gift I say that is giuen and should bee taken after such a manner may bee very lawfully receiued by euery one reuerently sitting on his Knees But the Body and Bloud of Iesus Christ in the Sacrament is a gift that is giuen and should be taken after such a manner Therefore the Bodie and Bloud of Iesus Christ in the Sacrament may very lawfully be receiued by euery one reuerently sitting on his knees Thus I prooue the lawfulnesse of Kneeling the expediencie shall bee after cleered SECT 5. The Nature of the Sacrament NOW to come to the last thing which wee propounded to bee considered in this tryall of piety that is the nature of the Sacrament The nature of the Sacrament is to bee esteemed according to the chiefe end wherefore it was instituted and these bee two the one concerneth God and our Sauiour Christ the other the Church The end which concerneth the faithfull is their vnion with Christ and amongst themselues to saluation The end that concerneth God and our Sauiour is the prayse of his glorious grace In respect of the first end it is called The communion of the Bodie and Bloud of Christ the Table and the Supper of the Lord and in respect of the second it is the commemoration and predication of the death of Christ. The action in number is one whereby these ends are attained and produced but is diuersly to be considered according to the diuersitie of these ends In respect of the first it is a representation of the sacrifice of Christ and the application thereof to vs whereby our vnion with him and amongst our selues is performed and in this respect it hath two parts In the first the death of Christ the oblation and sacrificing of himselfe which really was onely done vpon the Crosse is mystically acted in the breaking of the bread and taking of the cup whereby the breaking of his Body and sheading of his Bloud is represented and therefore it may be and is rightly called a representatiue sacrifice The next part is the application of this sacrifice to the faithfull This part is acted first mystically by the command giuen in the name of Christ Take eate and by the obedience giuen by the people in taking and eating the externall elements like as vnder the Law first the oblation was made and then the people did eate of the sacrifices Next this application is acted really and spiritually by the Sacramentall word This is my Bodie which is broken for you This cup is the new Testament in my Bloud By this word accompanied with the power of the Spirit two things are done whereby the reall and spirituall application of the Propitiatorie Sacrifice is made first the mysterie that went before is opened vp and interpreted which represented the sacrificing of Christ and the application of his Sacrifice The sacrificing of Christ which was symbolically represented in taking and breaking of the bread is explaned by that parcell of the word This is my Bodie which is broken This is my Bloud which is shed The application of this Sacrifice to the faithfull which
was symbolically represented in the giuing taking and eating of the elements is expounded in the other parcell Broken for you shed for the remission of the sinnes of many This explication and declaration of the Mysterie by the Word is a reall and spirituall application of the sacrifice of Christ and the benefit thereof to the minde and vnderstanding of the Receiuer to bee considered and pondered in the ballance of a wise and spirituall iudgement This is the first thing that is done by the word next by this word the last Will and Testament of Christ is declared wherein he maketh a reall donation and disposition of himselfe and of all his graces and gifts to the worthy receiuers The Bread which wee breake is it not saith the Apostle the communion of the Bodie of Christ And the Cup which we blesse is it not the communion of the Bloud of Christ How is this Bread and this Cup the communion of his Bodie and of his Bloud How But by the Sacramentall word wherein he declareth that the Bread and the Cup are the instruments of the communication and disposition of his Bodie and Bloud and the seales whereby he confirmeth the same This declaration conuaied with the inward grace and operation of the Spirit is a reall application of the sacrifice of Christ and the eternall Testament confirmed thereby to the heart and the will of the Receiuer that witl heart will and affection hee may trust and reioyce therein Thus thâ— application is acted really and spirâ—tually on the part of Christ and 〈◊〉 the part of the receiuer it is acted likewise when he considereth and pondereth in his mind as he should the death of Christ and the benefit thereof declared by the Word and next when he resteth and reposeth thereon with a full confidence of saluation according to the will of Christ declared and testified by the same VVord This is the spirituall application and reall receiuing of the Lord Iesus with all his benefites So many as receiued him saith Iohn he gaue them this prerogatiue that they should be called the sonnes of God But who are they that receiued him All those saith hee that beleeued in his Name Then to receiue him is to beleeue in his name In this beliefe and faith standeth our participation of the Lords Table and the eating and drinking at his Supper whereby we haue communion with him and amongst our selues And all this is effectuall by this Sacramental Word This is my Body this is my Bloud because both it is verbum expositiuum mysterii and Dispositiuum Testamenti the word that expoundeth the mysterie to the vnderstanding and is the dispositiue word of the Testament or the Word that declareth and testifieth the Legacie and Letter-will of Christ giuing and deliuering himselfe to the hand of our faith SECT 6. The difference betweene the Sacramentall Word and the Word preached AND heere by the way it shall not be vnprofitable to consider the difference betwixt this Sacramentall Word and the Word preached The Word preached is onely Promissorium and Conditionatum that is promissorie and conditionall because in it life eternall is promised vpon condition that wee repent and beleeue in Iesus Christ and it is true that by the Word preached wee are taught and perswaded to beleeue and to present our selues to the Sacraments Then the Sacramentall Word annexed to the Symbolicall Mysteries declareth that Iesus Christ hath made and by the present action of the Sacrament maketh an actuall and reall disposition and donation of the benefits promised in the Word preached because the condition therein required is performed in vs by the true perswasion and profession of faith So in the Word preached the promise is made vpon condition of faith But in the Sacramentall Word because the condition is presumed to bee fulfilled a simple donation and disposition is made of the things promised And herein consisteth the dignitie of the Sacraments First that they are onely ministred to the Beleeuers and the Beleeuers are onely admitted to them But the VVord is preached to all and all are admitted to the hearing thereof Secondly in the Word a promise is onely made of righteousnesse and life but in the Sacrament a reall donation and disposition is made of the things promised Thirdly in the Word the promise is onely made in generall but in the Sacraments the thing promised is applyed in particular Fourthly in the Word the promise is conditionall if wee beleeue and perseuer in faith but in the Sacraments the donation is simple because it presupposeth faith and perseuerance Fifthly in the Sacraments there is an externall solemne binding vp of a couenant betwixt God and the faithfull But by the Word preached and the hearing thereof the people are onely perswaded either to enter in this Couenant by beleeuing or continue therein if they beleeue alreadie It is true that by the power of the Word preached faith is wrought in the hearts of the hearers whereby they enter in a hid and secret Couenant with God and God with them They with God by beleeuing in him and hee with them by imputation of faith to them for righteousnesse This I call an hid and secret Couenant because it is onely knowne to God and to their owne hearts To God it is knowne for hee sees and searches the heart and the reines and knoweth them that trust in him To them it is knowne by the testimonie of the Spirit of God testifying with their spirit that they are receiued in his fauour and that their faith is imputed to them for righteousnesse for the Spirit of God testifies in the Word that the Beleeuers are iustified and our spirit and conscience testifieth that we beleeue and consequently that wee are iustified Moreouer the same beliefe and faith which our spirit testifieth to be in vs being the worke and effect of Gods Spirit in vs is a realt estimonie giuen by the Spirit of God of our Iustification The Spirit then of God both in generall in the Word and by his owne particular worke in vs testifieth that wee are receiued in Gods fauour and our spirit priuy to this Testimonie concurreth and testifieth with the Spirit of God So this Couenant is secret and hid because it is not knowne to men yet it hath three most famous and faithfull Witnesses God his Spirit and our conscience But to returne in binding vp of this secret Couenant neither is Gods part acted by preaching of the Word nor our part by hearing for by the Preaching he onely promises to receiue vs in grace if wee beleeue and to continue his fauour with vs if wee perseuer in faith and hearing on our part is not the condition that is craued and must bee performed of vs but faith which we must declare when we solemnely enter in Couenant with him not by a simple applying of our eare to heare but by an open and publicke testification both in word and work that wee haue heard and