in a state of salvation without it because it serves for confirmation of one that is already in a saving state and it 's plain that a great parâ— of Christs Office is exercised in preserving and continuing of them in him who are already members of him and therefore is the finishâ—r as well as authour of our faith for we live in him and from him and our grace is maintain'd by emanations from Christ as the light by continual emanations from the Sunne and therefore this Ordinance of Communion of Christ and the exercise of such acts of communion are of prime use and benefit as the branch that shoots from the Tree grows and lives from that root which gave to it the first being by a contrived influx of sap into it And this is the first combination of Gods act and of ours 2. The second combination is The gracious Covenant which God hath made in Christ is sealed to a believer The common nature of a Sacrament is to be a seal of Justification or Righteousnesse with God by faith in Christ Rom. 4. 11. As a seal refers to some Covenant so the Sacrament refers to Gods Covenant with man which is this That God promises to accept into favour and into his propriety all that do believe in and receive Christ and to bestow upon them all the blessings and benefits thereof God gives Christ in way of Covenant He covenants with Christ our Lord that he should give his soul an offering and a Sacrifice for sin and in so doing should see his seed Isa 53. 10. So Arminius in this point is orthodox Of this Covenant the death or bloud of Christ is the Condition which Christ accepted and performed The Covenant of God with us is That all that believe in Christ that died and receive him for their Lord and Saviour shall have remission of sins c. and of this Covenant the bloud of Christ is the ratification as the Testators death ratifies the Will or Testament for it is bloud that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicate the Testament Heb. â— 18. and so in the words of this Chapter This Cup is the New Testament or Covenant in my bloud viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicated thereby and this bloud we receive in this Sacrament as the Seal of the gracious Covenant made with us So that if doubts arise concerning the reality of God and surenesse of this Covenant that speaks so much grace and mercy we look upon and take hold of this Seale of bloud and are thereby setled and therein acquiesce Answerable to this act of God the believer accepts of and submits to this Covenant and the Conditions of it viz. to believe and to have God for our God and thereof makes a solemn profession in this Sacrament giving up himself to Christ as Lord and Saviour restipulating and striking hands with him to be his and so bindes himself and doth as it were seal a counterpart to God again and not onely so but comes into a claim of all the riches and legacies of the Will or Covenant because he hath accepted and here declares his acceptance of the Covenant The Seal is indeed properly of that which is Gods part of the Covenant to perform and give and is no more but offer'd untill we subscribe and set our hands to it and then it 's compleat and the benefits may be claimed as the benefit of any conditional promise may be when the condition is performed And least you should stumble at that word I must let you know That the Will accepting and submitting to the conditions is the performance of the conditions required and so the gracious God that might pro imperio require duty and allegiance of his creature condescends to us to enter into a Covenant of Grace with us and vouchsafes us the honour of coming into Covenant with him that so he might settle and maintain a communion and correspondence between himself and his people and there might be a mutual bond of engagement each to other which is solemnly professed as often as we meet with God in this Sacrament because we are so apt to disbelieve and waver about his promises and to halt and decline from our obligations to him And this is the second combination of action according to that which is to be remembred at every sealing day the Sacrament is a sealing day Deut. 26. 17. Thou hast avouched the Lord this day to be thy God and to walk in his wayes c. And the Lord hath avouched thee to be his peculiar people as he hath promised thee So much for the first What is here done §. 6 §. 6. What is here Received by the Worthy Communicant 2. I come to the second What is here received and I do not mean to say what every believer doth sensibly receive but what God hath appointed by this Sacrament to convey and what may be received by a believer in the right use of it not alwayes to his own sense but according to the nature of this Ordinance I will not say that which some affirm but it is Apocryphal of the Manna which the Israelites did eat that it had the taste that every man desired But this I may say that as Calvin of himself When I have Instit l. 4. c. 17. §. 7. said all I have said but little the tongue is overcome yea the minde is overwhelmed I say then in one word 1. Christ is here received the body and bloud of Christ into intimate Union as the nourishment of our souls What is more ours than the meat we eat What is more nearly joyn'd to us than that which becomes part of our selves The Scripture by the language it useth hath even overcome our apprehensions A man may eat the fruit that hath no interest in the Tree but here the believing eater grows into the Tree he that drinks drinks the fountain he comes to a closer Union with the conduit-pipe of all grace the flesh of Jesus Christ You know the best meat and drink doth you no good except it be made your own nor is Christ of worth except he be ours he is as if he were not Tolle meum tolle Deum we must be happy by a Christ within us Know you not that Christ is in you except you be Reprobates 2 Cor. 13. â— There was a croud toucht Christ but vertue went out of him to none but one that toucht him by faith So there is a throng about the Table but none receive Chrâ—st but those that by faith take and eat his crucified body If Christ himâ—elf be hâ—re received what spiritual grace is there that is not in him It is somewhat a grosse conceit to ask How Christ in heaven and a believer on earth can be united For man and wife are one flesh though a thousand miles asunder And we know that as the Apostle saith Col. 2. 19. there are bands and joynts whereby the Head and every Member the root and
every branch are united and they in this mystical union are Spirit and faith He that is joyned to the Lord is one Spirit 1 Cor. 6. 17. And so according to that strange expression We are members of his body of his flesh and of his bones Ephes 5. 30 A phrase which signifies that the humane nature of Christ is the root of this Union but not to be exagitated by too subtill curiosity because mysticall 2. A believer in Christ may here receive remission of sinne not veniall onely as Papists teach but deadly and mortall Oh but we may not come with such sinnes Yes with repentance and remorse for them We may bring our sinnes to the head of our Sacrifice and put them thereupon by Bellarm. de Euch l. 4 c 18. confession Bellarmine resolves all the difference between Papists and Protestants about the effect of this Sacrament into this That the Papists deny the Protestants hold remission of sinne to be given here and the Papists do it in favour of their Sacrament of Pennance that one Sacrament may not rob another but Scripture tels us Matth. 26. 28. This is my bloud of the New Testament which is shed for many for remission of sinne Shed for remission that 's true saith Bellarmine not given in the Sacrament a meer evasion for we drink the bloud that was shed even that which confirmes the New Testament which promises remission of sinne The great Argument wherein he triumphs before the victory is That a believer hath remission of sinnes before he comes viz by his faith in Christ and that 's true Nemo cibum Christi accipit nisi actu sanatus but in this Sacrament the pardon passes obsignante sigillo before a believer is pardon'd by the Covenant and here that pardon is seal'd and sealed it cannot be except it be before for the pardon of forgiven sinnes is seal'd as Abraham received the signe of circumcision the seale of the righteousnesse of faith which he had before Rom. 4. 11. And this is needfull for reliefe of our doubts and fears and waverings For this is the great Question of anxiety which troubles the soul Are my sinnes pardon'd Are my sins blotted out And God hath saith Chemnitius instituted this Sacrament for solution of this Question to the weak faith Ecce signum Behold the Seal believe upon the Word believe upon the Seal of God Luther gathers it by a gradation The Cup is put for the Wine the Wine signifies the bloud the bloud is the bloud of the New Testament Matth. 26. 28. The New Testament containes the gracious pardon of sinne to a believer And if remission of sinne be an Article of the Covenant the Seale must reach it Therefore all that have wounded their souls with grievous sinnes be wounded again with sorrow put off the purpose of sinning bring repentance and faith touch the hemme of Christ receive here the pardon of sin question not the Seal or truth of it 3. That I may not divide into further particulars there is by this Sacrament a communication of a greater proportion of Gospel-Spirit For we have been all made to drinke into one Spirit 2 Cor. 12. 13. which Spirit plentifully bestows his severall fruits and graces for the growing up of a member into Christ the Head in all things Ephes 4. 15. from whence we have not onely those Auxilia actualia actual influences and aids of delight comfort evidence sweet tastes powerfull motions and impressions which Vasquez cals grace sacramental and saith That Graâ—ia Sacramentalis non est gratia habitualis sed auxilia quaedam actualia which I conceive is an errour For though a man have a sweet taste and transient delight in meat or wine yet there is also a permanent and abiding nourishment proceeding from that he eats or drinks So here the very habituall graces are nourisht strengthened excited It may be a man at present doth not feele that strength he doth receive nor is sensible of the intention of his graces For the same Vasquez saith Intentionem habituum infusâ—rum sub experimento humano cadere non posse And it 's true at present time But the growth of grace manifests it selfe in time We doe not see our selves or others grow but that we are growne is plaine enough nor doe we see how much the light increases by every step of the Sunne rising higher for our growth is graduall and by imperceptible instances and degrees when power of resisting temptations mortifie lusts which before were too hard for us doth appear we may see our growth as we see our shadowes are shortened but how much in a minute we see not and may say That the graces which this Ordinance requires and excites are thereby strengthened and enlarged and therefore the Rule is good What Grace thou wouldest have strengthened by this Ordinance that doe thou set on work and exercise in it for that is Sowing to the Spirit as the Apostle cals it And I make no question but a believer shall finde the benefit of this Sacrament in his obedience also for the fuller the Vessell is the faster it will runne out at the tap If the habits increase the fruit of obedience will be proportionable We mend a barren Tree at the root sweeten the sap there and the Tree is more fruitfull When Jacob had seen the sweet vision in Bethel then he lifted up his feet Genes 29. 1. it put mettle into him So much for this Point the Benefit of this Sacrament which being dis-used as at this time is a great losse to the improvement of Christians though they see it not The Christians in persecuting times when a storme was coming then were they most diligent to frequent this Table to lay in store for a hard Winter and fortifie their resolutions And let this Benefit be a Motive to the use of Preparation which was the reason I have handled it in this place for there is no Promise no Benefit to one that comes to this Table unworthily CHAP. XXIX The Sinfulness of Eating and Drinking Vnworthily §. 1. I Have said concerning eating this Bread and drinking of this Cup of the Lord worthily Now I come to the other branch The eating and drinking unworthily What that is hath been sufficiently opened already The Antithesis or opposition between worthily and unworthily is such as if you know the one you know both as he that knows what a right line is knows what is a crooked or oblique Worthily to eat is in such manner as is answerable and suitable to the nature end and use of the Ordinance and unworthily to eat is contrary that is without a sacramental or Supper-disposition and otherwise then is fit that these holy mysteries be handled and intreated as I have before proved The Point I shall take up is this §. 2. Doct. To eat the bread and drink the Cup of the Lord unworthily is a sinne of an high Nature and of consequence dangerous It is a fearfull
a man stays at land and sends his goods to Sea but if a man ship himself into this cause then why not all his goods and worth for if he survive the storm he hath them If not he doth not need them I have one motion to the honourable Houses and one to this famous City the first is on behalf of the University of Cambridge that some expedient way be found for the easing their Taxes and burdens that Learning may not be starâ—ed Let not the Kingdom want both her eyes to what purpose is it that the University hath a womb to bear if she have no Brests to give suck The second is on behalf of the poor that work-houses may be erected to drain the streets which are so full of indigent and miserable people whose misery is their poverty and idleness is their sin It were a happy work to heal them of both these If every Thanksgiving be attended with some good work of Reformation our God will incourage us by further mercies and we shall further glorifie him by the improvement of them Vse 3 Israel is pronounced and described Happy Then there is hope in the Churches condition though low and despicable The Promises of God will eat their own way through all oppositions and obstructions There is an observation made of three dead persons raised by Christ one in the house Matth. 9. 25. one upon the Beire Luk. 7. 14. one in his grave Iohn 11. 43. and yet all of them brought to liâ—e again This poor Church and Kingdom of ours is in a sad condition Ireland is upon the Beire Germany as it were in the grave and yet there is hope of Resurrection to them all Christ was first brought very low before he was exalted and his body shall imitate or follow the example of their head If God shall proceed still further to weaken us yet when he hath made Iacob a worm he will then make that worm a flail to thresh the Mountains to chaff Isai 41. 14. 15. And so I conclude Happy art thou O Israel c. FINIS THE PURIFYING OF UNCLEAN HEARTS and HANDS OPENED IN A SERMON Preached before the Honourable House of Commons at their solemn Fast January 28. 1645. in Margarets Westminster By RICHARD VINES one of the Assembly of Divines PSAL. 24. 3 4. Who shall ascend into the hill of the Lord and who shall stand in his holy place He that hath clean hands and a pure heart Published by Order of the House of Commons LONDON Printed by R. L. for Abel Roper at the signe of the Sun against St. Dunstans Church in Fleetstreet 1646. Die Mercurii 28 January 1645. ORdered by the Commons assembled in Parliament that Mr. Long and Mr. Holland doe from this house give thanks to Mr. Vines for the great pains he tooke in the Sermon hee preached this day at the intreaty of this House at St. Margarets Westminster it being the day of publike humiliation and to desire him to Print his Sermon And it is Ordered that none shall Priut his Sermon but who shall bee licensed under his hand-writing Henry Elsyng Cler. Parl. Dom. Com. I appoint Abel Roper to print this Sermon Richard Vines To the HONOURABLE HOVSE of COMMONS Assembled in Parliament SVch Auditours who will suffer the word of exhortation Heb. 13. 22. as they encourage the Minister to doe his so they shall be sure to know their duty which is not ordinarily the happinesse of great personages This Sermon was preacht upon one of the dayes of your solemn approach and drawing nigh to God It was no season to present you with fancies dressed in cobweb lawn or thin notions cloathed with ayr The Popish fasts did but change solid meat into sweet meats The subject of the Sermon is cleansing and purifying which as it was necessary by the law before the unclean person might draw nigh to God so it is required of you If thou prepare thine heart and stretch out thy hands towards him If iniquity be in thy hand put it farre away for then shalt thou lift up thy face without spot Iob. 11. 13 14 15. It is a liberty which Ministers claim by vertue of their commission to speake exhort and rebuke with all authority Tit. 2. 15. You that are the tutelar Patrons and assertours of just liberties doe like your selves in countenancing and encouraging this also so shall you have the ministery of the Word always ready to help you to beat your corruptions black and blew which to doe is both the 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duty and beauty of your sackcloth-dayes The Lord who hath said That the pure in heart shall see God Mat. 5. â— And that he that hath clean hands shall be stronger and stronger Job 17. 9. so draw nigh to you in the light of his countenance and strength of his arm that you who have defended Religion from being trampled upon may preserve it from being torne in pieces and see the good of Jerusalem all the dayes of your lives Lo prayes Your servant in Christ Jesus Richard Vines A SERMON PREACHED before the Honourable House of COMMONS upon the day of the Monethly-Fast January 28. 1645. JAMES 4. 8. Draw nigh to God and he will draw nigh to you Cleanse your hands you sinners and purifie your hearts ye double-minded MY worke at this time by agreement is to bring up the rere of this text See M. Caryl his Sermon upon the former part of this text that it may appear to you in a full body you received in the fore-noon the invitation to that which is not only the main duty but also the chief good of man To draw nigh to God And you have I hope tasted of the sweetnesse of that promise which God doth make or the entertainment which he gives to such God will draw nigh to you so the prodigall son arose and came to his father and his father ran and fell on his neck and kissed him The Luk. 15. 20. lost son comes the compassionate father runs God answers his people in a way of retaliation if they draw nigh to him he will draw nigh to them and this drawing nigh of God to us is like the neerer approaches of the sun which by his heat and prolificall influences gives life and beauty to those things that before lay dead and buried shrowded in the winding sheet of the winter snow That part of the text which comes under my hand Cleanse your hands you sinners and purifie your hearts ye double minded contains in it 1. The prohibens or impediment prohibiting this mutuall drawing nigh of you to God of God to you and that is the pollution of your hands the uncleannesse or corruption of your hearts for it is not possible there should be coalition or communion between God and wicked men therefore it s said Psal 18. 26. with the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self