Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	bread_n	communion_n	cup_n	8,923	5	10.0506	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02840	The unsearchable riches of Christ, and of grace and glory in and thorow [sic] him. Diligently searched into, clearly unfolded, and comfortably holden forth, in fourteen rich gospel sermons preached on several texts, at communions, in Glasgow. / By the late pious & powerful gospel-preacher in that city, Mr. James Durham.	Durham, James, 1622-1658.	1685 (1685)	Wing D2827; ESTC R171877	237,276	370

TRUE TO THE END FIDES PROBATA CORONAT The Right honble Patrick Hume Earl of Marchmont Viscount of Blasonberry Lord Polwart● 〈◊〉 Polwarth c Lord High Chancelor of Scotland ● 1702. EX LIBRIS F.S. FERGUSON THE UNSEARCHABLE RICHES OF CHRIST And Of GRACE and GLORY In and thorow HIM Diligently Searched into Clearly Unfolded and Comfortably holden forth in Fourteen Rich Gospel SERMONS Preached on several TEXTS at Communions in Glasgow By the late pious and Powerful Gospel Preacher in that City Mr. JAMES DURHAM 2 Joh. 1.3 That which we have seen and heard declare we unto you that ye may have fellowship with us and truly our fellowship is with the Father and with His Son Jesus Christ 1 Cor. 10 16. The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ GLASGOW Printed by Robert Sanders one of His Majesties Printers 1685. THE Epistle Dedicatorie and Prefatorie To all Christians seriously pursuing Conformity unto Christ and panting after Communion with God in him Particularly the Inhabitants of the City of Glasgow that are such And in speciall to Mistress Durham the Famous Authors worthy Relict and my Sister in Law who hath had a singular care to preserve her deceased Husbands Lectures and Sermons that they might be made forth-coming for the Publick use and Edification of the Church Dear Friends ADAM in Innocency and Integrity was in a state of perfect friendship with God of beautifull conformity to His Image and of sweetly Comfortable Communion with him But alace he continued very short time in that excellent state for the entering in of sin by his Transgressing the Law and condition of the Covenant of works quite brake off the friendship utterly disfigured and defaced the conformity and altogether interrupted and put a stop to the Communion He having thereby run himself and his Posterity under a forfeiture of that desireable state and of all the Precious Priviledges annexed to it under which himself and they had lyen Eternally had not God in the depth of his infinit wisdom and in the exceeding and unsearchable Riches of his free Grace and Mercy devised and found out a way for taking off that forfeiture By sending his Son made of a Woman made under the Law to Redeem them that were under the Law who according to the Covenant of Redemption treated and Transacted finally concluded and agreed betwixt Jehovah and him having made a most costly but a most Compleat Satisfaction to Provoked Divine Justice for the debt of the Elect In whose room for that end he did surrogat and substitute himself as their Surety and Cautioner hath reestablished the friendship restored the Conformity and recovered the Communion of which Glad tidings of great joy Publication is made in the Preached Gospel the Tabernacle of the Ordinances whereof is reared up amongst men that thereby God the Lord may dwell among them These Ordinances in their institution and nature being means of Communion and fellowship betwixt God and men Amongst which Divinely instituted Ordinances that of the Lords Supper beareth expressly the name of the Communion because often and ordinarily the greatest measures and highest degrees of Communion with God in Christ attainable by sojourning and militant Saints here on Earth are win at in the Participation of that Ordinance the great pledge and love-token of our dieing Lords dearest respect to his Disciples and followers calling and oblidging them in the use thereof to a Solemn Commemoration of him and of his love and to a Publick and avouched Declaration of his Death till he come again Therefore is it beyond all other Gospell Ordinances as it were railed about with such injunctions Cautions and warnings with such terrible threatnings with such intimations of Atrocious Guilt and with such denounciations of formidable Judgements against unworthy Communicants Thunder and Lightnings as it were being spoken against such The desirable deceased Author of these few following Sermons Preached at Communions used at such occasions to endeavour through Grace to rouse and work up himself to such a Divineness of frame as very much suited the Spiritual state and Majesty of that Ordinance greatly fearing lest himself or any of the People to whom he dispensed the same should fall under the grievous Guilt of the Body and Blood of the Lord then in a manner his face shone as being in the mount of Communion and fellowship with God and at some of those Solemn and sweet Occasions he spake some way as a man that had been in Heaven Commending Jesus Christ making a Glorious display of the Banner of free Grace holding forth the Riches of it very clearly and convincingly and bringing the offers thereof very low wonderfully low So that in hearing some of these Sermons Particularly that on Matth. 22. I was made to think that the Rope or Cord of the Offer of Salvation was let down and hung so low to sinners that those of the lowest stature amongst them all though but as Pygmees might have catcht hold of it who through Grace had any mind to do so and so home so vehemently and urgently pressed on so sweet and easie terms to be embraced that I have been sometimes made to wonder how the hearers could refuse or shift them But there is no saving Belief of this report made by Prophets Apostles Yea or by Blessed Jesus himself in his own Personall Ministrie but where the arm of the Lord is Revealed No man can or will invite beseech and Perswade who will if it were not only men but even Angels come to the Son except the Father that sent him draw him There is no moving here without a pull of Ommipotencie none are nor can be willing to yeeld themselves to Christ till the day of his Power Pass on their hearts till then they will sit the most pressing calls of the Gospel but then they can sit no longer they must they will rise then and run after him they will then as the word signifies make a free will Offering of themselves to thim however inexortable and inflexible they had shewed themselves before they will then make an absolute entire universall unexceptioned and Irreversible Surrender and Resignation of themselves to him to be at his dispose to be guided and saved by him in his own way I know the Remembrance of those Communion Sabbaths High Sabbaths and other ordinary Sabbaths and week days wherein you Sister and other Serious seekers of God in Glasgow in particular heard the joyfull sound walked in the light of Gods Countenance and Rejoiced in his Name all the day Living in a Holy croud of Precious Gospel-Ordinances and having as it were the Heavenly Manna of the Gospel falling abundantly about your Camp every day making you think and say that it was good to be there is this day sweet and Savoury to you and helps you in a good measure to keep up

to it or to himself So making as it were an exchange O! wonderful exchange by which we receive infinitly more and better then we give when the Soul hath gotten him it gives it self to him to be changed and made better and renews its purposes resolutions and promises to that end and takes the Sacrament to make these sure and secure Thirdly The ratifieing act of Faith is this when we have taken Christs Promise by Faith and have given our promise to him and surrendered and delivered up our selves unto him and we go about the communion and exer●ise our faith to get both confi●med as we use to speak We will take our Sacrament on it we take the Communion to seal his part of the Covenant to us and to confi●m our selves as to the performance of that which we have engaged to him and thus that which was before a bond on Christs side and a bond and engagement on our side becomes now a mutuall contract and bargain both a●e put in one and complicated together Sealed with one seal and made use of for both these ends the believer thinks himself surer of Gods promise and himself more securely ingaged to God and though this engaging hath no new Promise w●th it yet thereby the more explicitely is our dutie brought forth and the promise more particularly becomes ours As for the Fourth and last thing It is a right manner of acting or a right way or suitable frame in our going about this ordinance which takes in several things as 1. Fear because it is a very difficult thing rightly to Communicat and we had need to fear least we mistake and miscarry 2. Distinctness and clearness which is a part of the result of self examination we would at least be so far clear in our condition as to know and be convinced that the generall strain of our way hath not been right as it should have been by very far when we cannot so well find ou● and condescend upon he particular evils that we have been given to or have done and though we know not all nor many of the particular Promises of the Covenant yet we would be clear in that general that in the Covenant God maketh over himself a God all-sufficient to the believer Thirdly faith in and dependance on God for preparation and for a suitable frame for gaining new ground of corruptions for more humility and tenderness for more thorow turning to the Lord Convert me sayes Ephraim Jer. 31. And I shal be converted there would be many Serious and Sincere resolutions engagements and purposes and much heart-melting and Prayer in the making of them as it was with Israel and Judah Jer. 50.5 Whose great desire and designe was to have the Covenant betwixt God and them so secured that it might hold perpetually and never any more be forgotten they desired to keep as we use to speak no bank in their own hand they allow of no reservations or exceptions and they go about this great work Praying and weeping This were a Sweet and suitable frame for a Communion and notably well becoming a people that Approach to the Lords Table and we seriously commend it to you and you to the grace of God in the Practise of these things which his own blessed self make forthcoming to you A Preparation SERMON for the Communion On 1 Cor. 11.29 Not discerning the Lords Body IT is a very great and grave a very Momentous and concerning work rightly to partake of the Sacrament of the Lords Supper it hath as many and great advantages attending the due and worthy Participation thereof and as many sad consequences following the unworthy Participation of it as any other of all the ordinances of Christ hath and therefore when the Apostle hath sharpely expostulated with the Christ an Corinthians for several abuses in reference to this Ordinance he proceeds after a full declaration of its institution to guard them against all after abuse thereof and to fit and prepare them for suitable and worthy communicating And the first direction that he gives them is in reference to preceeding Preparation Let a man examine himself and so let him eat The Second is in reference to the action it self teaching them to communicat worthily So as they may discern the Lords Body by holding out the danger of unworthy Communicating both which he knits together telling them that if any of these things be wanting it will bring on Judgement Whence in a word and but in passing we may Observe these two things 1. That a man will never Communicat worthily that doth not before hand indeavour to prepare himself for it And therefore he prefixeth this Let a man examine himself and then subjoins And so let him Eat 2. That a man that is not distinct in discerning himself in some measure after the examination of himself will never aright discern the ●ords Body in this Ordinance of the Communion He that takes not up himself will never take up Christ rightly In the words more particularly we have Three great things in reference to present Communicating The 1. whereof is the great and peculiar use of the Communion and that is that it makes the Lords body discernible It puts Christ in a capacitie to speak so to be taken up and discerned The Second is the great duty of a worthy Communicant and that is rightly to discern the Lords Body so holden forth The third is the great Sin that unworthy Communicants fall into and that is They do not discern the Lords Body but are like so many Dogs and Swine who not knowing what delicats are there they goe about the action not knowing what they are doing The First is clear That in the Sacrament Christ Jesus his broken body is made discernible to us else he would not find fault with them who come and do not discern it The words al●o before vers 24. clear it This saith he is my Body which is broken for you So Chap. 10 vers 16. The cup of blessing which we blesse is it not the Communion of the Blood of Christ And the bread which we break is it not the Communion of the Body of Christ And the sharp Judgements that come on People ●o● not dis●erning the Lords Body and so for being guilty of Communicating unwo●thily do shew that not only is our Lords Body really present but in a special manner discernible in this Ordinance To clear this a litle further we shal First Premit a two fold distinction and then Secondly answer a few Questions that serve for clearing the Doctrine and for better uptaking of this Ordinance First then we would distinguish betwixt these two viz Looking on the Sacrament as strictly taken and as contradistinguished from the word and looking on it as more complexly taken as including the word It is in the last sense that we consider the Sacrament here viz as taking in 1. Christ signified and represented by the elements 2 The word and Covenant to

which the Sacrament as a Seal is appended Therefore the cup is called The Cup of the New Testament 3. The seal of the Sacrament it self appended to the word and Covenant 2. We would distinguish betwixt Christs broken Body considered as discernible to our understanding only and the same considered as it is discernible to our very senses or as it is apprehensible when by feeling we may grip it as it were and not only look to it but take hol● of it how this is shal be more Particularly explained and cleared afterward for preventing of mistakes it is in this last sense that we understand discernible here not excluding the former so that Christs broken body in the Sacrament is not only made discernible to the understanding of the right communicant but he is made Communicable and apprehensible and there is an union with him attainable in that Ordinance and what we said before proves this he holds out His Body to be received And He is received in it A● for the Second to wit The Questions to be answered they are these Four 1. In what respect is Christ present and discernible in the Sacrament Secondly to what is he made discernible and Communicable Thirdly how the Sacrament makes him discernible and what way it holds him out as discernible to us Fourthly what may be the reasons why Christ holds out himself His broken Body as discernible to us in the Sacrament First then in what respect is Christ present and discernible in the Sacrament We answer first not simply considered as he is the Son of God nor in respect of any benefi● from him as media●or neither simply as Redeemer But he is holden out as incarnat and so this Sacrament differs from the Jews Passover which held him out as to come while this holds him out as come Secondly it holds him out not only as become man but as suffering as having his Body broken Thirdly He is made discernible in respect of the end for which He suffered and had his Body broken and his Blood shed This is sayeth he my Body which is broken for you This cup is the New Testament in my Blood shed for the remission of the sins of many to wit of all the Elect It holds out Christ Mediator God-man suffering for us Fourthly It holds him out as Communicable and in capacity to be participat of by us Therefore it s called the Communion of His body Chap. 10.16 To tell us that we may be united to him and made to share of him and we are bidden Take and Eat and all to drink of it These last two look to the Covenan● and hold out the Sacrament in reference to it and how our Lord Jesus First by his sufferings was to purchase a People to himself and Secondly that he was to be Communicable to his People therefore the Cup is called the New Covenant in his Blood The Cup and the Covenant go together For though we may consider Christ without the Sacrament yet we cannot so well consider the Sacrament without Christ and the Covenant Secondly To what is Christ made discernible and Communicable We answer First he is not discernible nor present after a corporal manner to the bodily eye though he be really and truely present The bread that he gives is his Body and the Cup his Blood and yet it was Bread and wine which was given and not his Body and Blood corporally Secondly he is not present and Communicable by any local mutation by taking us up to heaven to him or by bringing his Body out of Heaven to us But he is these three wayes present and Communicable First to our Spirituall senses to an enlightned understanding which considers Christs Body broken and his Blood shed Secondly To the Faith of his people he is present in his own ordinance when his spirit goes along and quickens their hearts and their faith is in exercise They are made to apprehend Christs Body and to have an union with him sitting in Glory as really as they partake of the elements with their hand and feed upon them with their mouth and stomach an union as reall as is betwixt the head and the members and betwixt the root and the branches These two the Spirit on Christs side and Faith on our side make up a reall union and therefore though this presence be real yet it 's Spirituall Faith looking and going thorow the elements takes up Christ according to the end appointed and this makes the union even as fai●h will look and go thorow the word and crediting the word takes up Christ in it and makes an union with him so by vertue of this ordinance there is a Spiritual presence of and union with Christ Jesus Thirdly A presence to sense not so much in respect of inward feeling as in respect of the powerful effects of his presence though often inward feeling goes alongst with it and therefore it s called the Communion of his Body and the wine of Heaven And in respect of the mean and way he manifests himself therein to the eye to the touch to the taste and to the ear and there is a colour sensible which is more then is in any other ordinance where there is but the exercise of one sense for the more of the outward senses he makes use of he brings with him a proportionable blessing to the inward senses of the soul Thirdly How doth the Sacrament hold out Christ as discernible to us For answer I shal offer these Four wayes How he may be present to the faith of the Believer in the Sacrament all which wayes he is made discernible 1 In respect of the institution for Christ is here represented by the Minister as giving himself his authority and warrand is here therefore himself is here This though it be common to all Christs ordinances yet it belongs in a peculiar way to this ordinance for in it he is presen● in a special man●er making over himself and his sufferings to us Secondly He is made discernible in the Sacrament in as far as it represents him and though the word hold him out yet the Sacrament doth so more fully clearly and sensibly by such and such signes by bread and bread broken representing his Body broken by Suffering by wine and wine poured out representing his Blood shed and by wine distinct from the bread to shew a most true and reall death In which respect it 's said Do this in remembrance of me and as often as ye eat this Bread and drink this Cup ye shew forth the Lords Death till he come again Every Sacrament represents Christ but this represents him in his suffering and dieing and in the end of it and makes it over to the worthie communicant Thirdly he is made discernible by this Sacrament in this respect as it 's a seal appended and affixed to the Covenant serving to ratifie and confirm the Promises contained in the Covenant and so the Bread and wine considered

may possibly be under for the time it may be that ye shal never be priviledged with such convictions again nor be brought ●o near Heaven hereafter but more delusion and seduction by Error more Prophanity Security Hypocrisie and Presumpt●on may break in among you And though these be not thought much of now by some a● least but lookt a● as very light things yet the day will come when they will be found to be in●uppo tably Heavy And men will be put rather to wish that this house wherein we now a●e had fallen on them and bruised them or that the Sword had fallen in upon them and slain them then to ly under such a weight Thirdly know that it may bring on eternal Judgement And O! but this will draw deep on the Score of many Professors even the abuse of the Lords Table in partaking of His Table and of the Table of devils I shall Name but a few Sins here that ye would notice and try your selves in as to this First Ye have often Communicat have ye also often Examined your selves can many of you Pitch on such an hour or half hour that ye set a part to try your Souls condition Secondly I would ask what Repen●ance hath there been Right examination makes discovery of Guilt and discovery of Guilt brings out Repentance which hath some pricking and Soul panging with it Thirdly What effect hath followed What engagements have been keeped How have many of us reformed our walk Is not our carriage as it was Passion and Pride as quick and lively as they had wont to be Deadness Security and worldly mindedness as they were before Are we not as little Self denyed As unready to Fo give As Ignorant and having as little knowledge of Gospel mysteries as we were and had many a Year Since But very few can say on good grounds that they have made any Progresse in Mortifi●ation and Holiness and except it be some conviction Some flash of affection Or some faint Resolution to amend things amisse What use hath been made of or what benefit hath been reaped by many and that not of the worst sort by the Communion and therefore in the next place let me say that it were not unbecoming or unsuitable to the Communion to make this night a night of Humiliation before God and of prayer to him to be delivered from Blood Guiltiness There is not a more legible Evidence of our untenderness then our being little pricked at the heart for this sin a word of reflexion from our Neighbour or the apprehension of some great Mans displeasure and Feud hath lyen nearer our hearts then the wronging of the Son of God at this rate hath done for which it were good now to cast an eye To look to him and to mourn as on mourneth for his only Son and to go to Zion weeping as we go asking the way thitherward These are no uncouth nor strange things but such as are Ordinarily prest upon us We are afraid that many have loathed and left the simple way of Godliness to get and look after some Shining and Glistering thing to the Eye and that way will never profit them to take a serious look of your Souls condition and to be in good earnest in the exercise of Repentance as the life o● your Preparation even that ye may come knowing well what ye need and what ye are to Receive if ye come aright The Third and main Use is that seeing there is so great ground to fear Communicating unworthily and that so great Judgements follow upon it it would be as our fear to Communicat unworthily So our uptaking business how we may communicat worthily This is the end of the day and should be our task and work this night even to endeavour to be worthy communicants to morrow Ye will readily ask how is such a Frame to be attained and come by I would for answer desire you seriously to mind what ye have heard on these words Let a man Examine himself and so let him eat Which comprehend the Summe of what is called for from you and we shal now add these Four things that in your preparing your selves to Communicat Rightly and worthily ye would seriously mind 1. A right uptaking of your selves Secondly A Right uptaking of the Ordinance Thirdly A right Acting in reference to both Fourthly A right manner of Acting or a right Frame in your going about the work For the First We say there would be a right uptaking of our Selves that we may know what we are what are our Sins Spiritual wants and necessities that we may have some distinct errand to God This is implyed in these Words Let a man examine himself That he may be well acquainted with himself if there be not some time taken for attaining to a right Consideration of our Selves we cannot come rightly to thi O●dinance or if any word come that suits our condition it will come by guesse as to us and we may come to the Communion and neither know what we need not what we are seeking or would be at For the Second We say there would be a right uptaking of the ordinance it self which when wanting it mar●es us that we know not how to Communicat in the ordinance we would take up the substance of it the end of it and how it effectua●s the end First The Substance of the ordinance is Christ Jesus himself who though he be not bodily yet is he really present in the Sacrament His words are not empty words the Signes are ●o● empty Signes But the Bread is his Body and the wine is his Blood For if there be a presence in the wo●d as he makes it known through his Spirit by the efficacie of it on the Heart then in a more speciall and Solemn manner there is a presence in the Sacrament which also he makes sensible to the Spiritual senses of the Believer Secondly The end and use of the Ordinance for which God hath appointed it would also be rightly taken up and this is large It serves for the man festing of his love in his Death till he come again and this would be a piece of your exercise to descover the love of Christ in it and to put your faith to exercise on that love In which respect Christians have not only their Particular case to look to in the Sacraments But also that their Spirits be taken up with the thoughts of the wonderfully condescending love of Christ who hath given and left behin● him a token and Memoriall of it and especially these ends would be looked to and considered viz. That its given for our instruction for it gives us a Sight o● Christ crucified It shewes us the way of making up our union with him and the necessity of it and the warand given us to make use of him and as it s given for instruction and teaching so for sealing and confi ming the Lord would have us the eby knowing the truth of