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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	flesh_n	see_v	6,240	4	4.0122	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85735	A demonstration of the resurrection of our Lord and Saviour Jesus Christ; and therein of the Christian religion. Very usefull for the further satisfaction and confirmation of all good Christians; as likewise for the confutation and conviction of those that have a Jewish or atheisticall spirit in them. / Written by Richard Garbutt, Bachelour in Divinity, sometimes fellow of Sydney Colledge in Cambridge, and afterwards preacher of the Gospel at Leeds in Yorshire [sic].	Garbutt, Richard.; Jackson, Nathaniel, d. 1662.; Cartwright, Christopher, 1602-1658.	1656 (1656)	Wing G207; Thomason E1693_1; ESTC R202150	67,066	193

diligent that other enemies of theirs could say when they came to Thessulonica These that have turned the world up side down are come hither also Act. 17.6 so diligent that by their means in a small time the sound of the Gospel went into all the earth Rom. 10.18 and their words unto the end of the world and that leaven of the Kingdome spoken of Mat. 13. had leavened the whole lumpe Fourthly Grace of sincerity to take all this pains for no sinister worldly respect whatsoever but meerly for the Gospels sake to plant it whence could they have this sincerity but from the same power of the Holy Ghost How sincerely they preached the Gospel without seeking either praise or profit by it see a little Not praise Act. 3.12 for when upon the cure of the lame man the people came flocking about them and admiring them almost as halfe Gods what sayes S. Peter Ye men of Israel why looke ye so earnestly on us as if by our own power or holiness we had made this man to walke And when upon the like occasion the men of Lystra would have honoured Paul and Barnabas for Gods they were so far from seeking their own praise that they did all they could to hinder it Act. 14.14 c. they ran in among the people crying out and saying Sirs why do you these things we also are men of like passions with you c. And when some magnifying Paul and some Apollo and some Cephas calling themselves after their great Masters I am of Paul c. how doth Paul take up all pride that might arise thereupon 1 Cor. 3.5 who is Paul and who is Apollo but ministers by whom ye believed And we preach not our selves 2 Cor. 4.5 but Christ Jesus the Lord and our selves your servants for Christs suke If therefore that of our Saviours be true John 7.18 He that speaketh of himselfe seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousness is in him then they seeking not their own glory when it was offered them but anothers that sent them it must needs be that they speake not of themselves but acted by his spirit that sent them So for profit how sincerely they preached the Gospel without perverse aime that way Their hungry bellyes oftentimes in hunger and thirst which was not voluntary abstinence for that is meant afterwards in fastings often 2 Cor. 11.27 Their cold backs in cold and nakedness Their purse penniless Act. 3.6 silver and gold have I none these show what a little gain they made of the Gospel Paul would never have writ for a cloake as far as from Rome to Troas four hundred miles if poor man he had had that variety or his converts had been so franke unto him as to have furnished him with money to have bought a new one he made but a little harvest of the Gospel that was glad to write for an old cloake 400 miles to hap him against winter The cloak that I left at Troas with Carpus 2 Tim. 4.13 bring with thee And that it was for happing to his back against the cold winter you may gather from that which followeth do thy diligence to come before winter verse 21. verily this argument if any other that the Appostles should with that sincerity preach the Gospel all praise and all profit set aside this helps to confirme the truth of the Gospel if any other that they should take such infinite pains in that harvest send forth Labourers into thine harvest and aime at no harvest at all thereby for themselves in the world Mat. 9.38 And therefore not without good reason does St. Paul so often stand upon this thing Act. 20.33 1 Cor. 4.11 and 9.3 2 Cor. 11.10 and 12.14 1 Thes 2.5 to stablish his converts in the truth of the Gospel which he preached Neither at any time used we flattering words Who is there even among you that would shut the door for nought But what a deal of pains tooke they for nought or rather they knew well enough whom they trusted and who it was that said lift up your eyes and looke on the fields for they are white already to harvest He that reapeth receiveth wages John 4.36 They would never have sweat so in this harvest and so little wages here but that they knew of those other wages Fifthly The grace of extraordinary patience whence also could they have it but from the power of the Holy Ghost who were they and what were their bodyes was their strength the strength of stones and their flesh of brasse Job 6.12 that they should be able to hold out against hunger and thirst against cold and nakedness stripes and imprisonments c was their Souls not like other mens but heavenly spirits sheathed in earthly bodyes that they should not be overcome no not much affected with all the opprobries reproaches ignominies that the world could cast upon them that all the paine and all the shame the world could put them to they should still continue as strong as steddy as anvills unstirred unmoved for all the blows What can this be but the power of the Holy Ghost coming upon them if so many strong men with Iron hammers should let drive at a piece of glass or earthen vessel and not be able to breake it all men would say it were an enchanted glass or vessel how many let drive at those earthen vessels the humane natures of the Apostles with such bats and blows as would almost have broken steele and adamant That therefore these earthen vessels were not broken with all these blows what should be the reason but onely that they were enchanted enchanted with that power of the Holy Ghost coming upon them that made their frail natures hold out so against dint of stroke of all persecutions I will turn aside saith Moses and see this great sight why the bush burnes with fire and consumeth not Exo. 3.3 that was a strange thing to his conceit so a strange thing it must needs be to any ones consideration that the Apostles who for their fraile humane natures were nothing but bushes and brushwood and combustiblest stuffe that could be strange that they should continue in the fire the fire of tribulation and consume not burne not yeeld not but as though their bodies were burnish't brasse shine onely the brighter for the fire surely what can be the reason but onely because as the Lord was in the bush and so it consumed not so the Lord was in these bushes these weak Apostles and they consumed not In the third of Daniel the Princes Governours Captains and the Kings Councellours all flocked together to see those men upon whose bodies the fire had no power they thought that a wonder surely I know not whether it be a greater wonder that the bodies of the Apostles flesh and blood like other men

a blessed Resurrection let us labour to belong to the first fruits It is strange that we should thinke to continue nothing but very tares and stinking weeds in Gods field and thinke at harvest time to be carried home into his barne as the best Corne. Beloved however it prove with us that many a tare and filthy weed may be brought home among the good Corne and many a good eare of Corne left behind in the field yet at that harvest the end of the world not one tare in Gods field shall be brought home into his barn nor one eare of good Corne left behind to rot in the field Let us therefore strive to belong unto the first fruits if we look to be blessed in the first fruits Secondly If Christ be risen as the first fruits then let this confirme all them that belong unto the first fruits in the assured blessed hope of their undoubted glorious Resurrection if the poorest despised member of Christs body shall not rise again to glory then Christ himselfe is yet in the power of death death gnawes upon him It is the Apostle himselfe that is thus bold But if there be no Resurrection from the dead 1 Cor. 15.13 then is Christ not risen the Head is not in Heaven if any of the members shall for ever rot in the earth Observe how still the Scripture makes the blessed hope that is in us of our Resurrections to rest and build it selfe upon Christs Resurrection Job 19.25.26 so Job I know that my Redeemer liveth is one that death hath no power over and that he shall stand at the latter day upon the earth and what then Job what if thou knowest that why I know then that I shall not alwayes be wormes meat but though after my skin wormes destroy this body yet in my flesh shall I see God So the Apostle having prayed that God would give the Ephesians enlightned minds to know the excellency of the happiness that awaits them in Heaven in these words That yee may know what is the hope of his calling Eph. 1.18 and what the riches of the glory of his inheritance in the Saints Lest they should thinke But how should wee ever attaine this happiness wee poore mortall corruptible creatures that dayly dy and rot and putrify in the grave and no signe of any such ensuing glory therefore he prayes withall that they may know the greatness of Gods power in raising up Christ from the dead as an assurance that he will also raise up them And that ye may know what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead verse 19.20 because as it follows he raised up Christ to be the Head over all things to his Church which is his body the fulness of him which filleth all in all and therefore Christ is maimed and imperfect without his body His body therefore doubtles shal be assumed at last to him body and head to make one perfect man and one full Christ Till we all come in the unity of the faith Eph. 4.13 and of the knowledge of the Son of God unto a perfect man c. what firmer hope therefore of our Resurrections then that wee are thus to be the fulness of Christ who should otherwise be a maimed Christ an imperfect Christ a halfe Christ a head without a body Further for this point makes that which the Apostle hath Phil. 3.10 That I may know him and the power of his Resurrection and the power of his Resurrection to me ward to raise mee up also by an influence of the head upon the members after all my fellowship with him in his sufferings 1 Pet. 1.21 Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God sc nothing doubting but that he would also raise you up having raised him up your first fruits Rev. 1.18 I am he that liveth and was dead and have the keyes of Hell and of death have the keyes he slipt not out onely himselfe deceiving the keeper but he came out powerfully with keyes in his hand to let out also whomsoever of his he would he did not indeed as Samson did with the door of the gate of the City Gaza carry away the door and all that whosoever would might go forth but onely tooke away the keyes of the door to let out and lock in still whom he would Thirdly If Christ be risen as the first fruits then let this comfort us against the feare of death if we reckon of a day wherein he that dyed for us and rose again will for that which is sowne in corruption raise it again in incorruption which is sowne in dishonour raise it in glory sown in weakness raise it in power which is sowne a naturall body raise it a spirituall body Why should we much be afraid of death death do●s but spoil us of our rags to give us robes does but pull downe our old ruinous house to reare up a new one and a stately one in the roome We know that if our earthly house of this tabernacle were dissolved 2 Cor. 5.1 we have a building of God a house not made with hands he that now fears death much hath but either a little faith or an ill conscience and no marvaile if these two be afraid to dye the one looking at death as an end of all his hopes and the other as the beginning of all his misery But a good faith and a good conscience will not feare that which it knows can neither hold it nor hurt it it knows that Christ is risen as the first fruits and it knows that it belongs to those first fruits it knows what that means John 6.39 This is the Fathers will that of all which he hath given me I should lose nothing but should raise it up again at the last day And that and if Christ be in you the body is dead because of sin Rom. 8.10 but the spirit is life because of righteousness And that Heb. 2.14 Forasmuch then as the children are partakers of flesh and blood he also himselfe likewise tooke part of the same that through death he might destroy him that had the power of death the Divell He knowes that that which was spoken in a figure to the Jews shall in the very letter be performed to him and all Christs members Esay 26.19 Thy dead men shall live together with my dead body shall they arise awake and sing yee that dwell in dust c. and that which was a parable to them shall be a truth to the Saints That the valley of dry bones that were very dry Ezek. 37.5 the four winds shall blow upon them and breath shall come into them and they shall live and stand up upon

factum est nescierunt in Ps 55. Stulta insania si vigilabas quare permisisti si dormiebas unde scisti in Ps 36. and so lyars are not to be believed or it was true and then how could they tell what hapned foolish madnes if thou wast awake why didst thou suffer it if thou wast asleep how didst thou know it Secondly it is more then too incredible they would do it would they that being Jews knew well what God and Religion meant have dared to have father'd such a grosse forgery on God it is the argument one of them which our Apostle here instanceth in If Christ be not risen then are we found false witnesses of God which some might thinke irreligious and profane wretches that they are to be no such great argument yet weigh it well in these persons the Apostles and a forcinger argument cannot be brought for how canst thou imagine that the Apostles who being no such fooles as appears well enough by putting the wise Jews so to it to call councell upon councell against them would of themselves without Divine warrant have attempted so foolish a thing as the preaching of obedience up and down the world to a crucified man no otherwise risen from the dead then by stealing his body out of the grave what hope could ever they have of any successe No hope from him whom they preached whose own consciences told them he was yet in the power of death no hope from God whom they so foully belyed no hope from any thing in themselves not from eloquence and excellency of speech to perswade they were but rude and illiterate men not from wealth and riches to corrupt shoos on their feet and a staff in their hand was most of that they had not from authority and greatnes to awe and prejudice they were but contemptible fishermen the like not from number and multitude to overrun and subdue they were but eleven silly sneaks that had all run away when their Master was apprehended no hope therefore from any thing in themselves no hope further from any docibleness and inclinabliness of the parties to be perswaded not any inclineableness of the Jew Not him but Barrabas and Crucify him Crucify him was the loud and joynt cry of the Jew the Jew was hardned therefore against any such Doctrine it had been as easie for these fisher men the Apostles to have spoken to the fishes of the Sea to have made them follow them on the dry land as to have spoken to the people of the Jews to have made them follow them in the Doctrine and beliefe of Christs Resurrection upon their own bare word they that cared not for all Christs miracles when he was alive but Crucified him were they likely to have believed the bare assertions of fishermen for his Resurrection Not any inclinableness again in the Gentile Act. 17.32 it was that they mocked at when they heard of the Resurrection it was that that Paul was glad to qualify with this argument of insinuation in the beginning when he was to speake of it to the Gentile Act. 26.8 Why should it be thought a thing incredible with you that God should raise the dead be it a thing never so hard why should it be thought above Gods ability to do It was that also that when Paul was in the earnestness of his speech about the assertion of it Act. 26.24 made Festus break out with a loud voice and say Paul thou art beside thy selfe was the Gentile therefore likely to be inclinable to this Doctrine especially Christs suffering being publick and all seeing it and his Resurrection being private and underhand and but a few supposed witnesses of it and those few opposed almost by all that nation the nation of the Jews that if there had been any such thing should have brought the knowledge thereof unto the Gentiles would they therefore that were no stark fooles have gone about a thing of so great folly wherein they had no hope of successe from him that they preached as not risen no hope from God as belyed by them no hope from any thing in themselves as being without eloquence without riches without authority without multitude no hope from any inclinableness in the parties to be perswaded Jew or Gentile as being utter enemies the one to the mention of the name of Jesus of Nazereth the other to the mention of the Resurrection Either therefore they were very Idiots and stark fooles and why then were the wisest Jews so put to it by them to lay heads together and to assemble councel after councel or else they were wise enough and why then should any thinke they would attempt such a foolish thing without good ground and reason But suppose they had been so overseene as not to have considered these things at first yet would they not when the storme once begun to fall on them and the world rise up in armes against them seeing the impossibility every way of making their Legend their lying Legend take would they not then have desisted would not fair nor foul means have made one of them at least at last have bewrayed the whole busines but that all their life long in spite of what the world could do they should continue every one of them in most constant asseveration of the Resurrection certainly had they been nothing but deceivers it is not imaginable that the world could have a pack of such except they had been very incarnate Devils but their writings and much more their lives shewed them to have been rather incarnate Angels Again if they would have done this they should either have taken our Saviour for an impostor deceiving them of his promise that he promised them he would rise again the third day and so they should rather have hated him as an Impostor then preached him as Saviour or else should have taken him as the true Saviour indeed though yet deteined in the grave and so they would never have gone about to have preached him that was Truth by meere lyes and falshood they could not thinke that the true Saviour would thinke well of false Apostles and therefore it is too incredible they could it is more then too too incredible they would preach the Resurrection as Meere Deceivers Secondly Not as deceived with any fantasme or apparition Diabolicall For first They were sure the body was not in the sepulchre their own sense and the sense of all the Jews viewing the empty sepulchre confirmed them of that Secondly They were sure none had privately stollen the body away and laid it elsewhere because of the Watch that kept the sepulchre and because of the grave-cloaths left behind and the napkin that was upon his head wrapt up alone none would have carried away a dead Ghastly body and that so full of wounds and gored blood and Ghastly visaged for the Napkin of his head also was taken off none would have carried away a dead body in such

and down the world that our Fathers and our Preists and our Prophets have told us such strange things of should be made subject to him Nay is it credible that he that was this great God would be so borne so bred so crucified would so dye and be buried that majesty would be cloathed with such vileness that power and omnipotency would dwell with such weakness that life and immortality would embrace and shake hands with death and the grave So incredible is this Doctrine that all the cheife heresies of old were either against the true Divinity of our Saviour as the Arians Photinians c. or the true humanity as the Simonians Manichees Marcionites c. or the true union of Divinity and humanity into one person as the Nestorians Eutychians c. so unworthy thought they it was that the great God in one and the same person should become man or so overworthy that meane man should in one and the same person become God so that you may know our Saviour had good reason to say of Peters confession Mat. 16.17 whom do men say that I the son of man am Quodcunque Deo indignum est mihi expedit c. Natus est Dei Filius non pudet quia pudendum est moriuus est Dei Filius prorsus credibile est quia ineptum est sepultus resurrexit certum est quia impossibile est Tert. de Carne Christi Thou art Christ the son of the living God This is such high Philosophy that he that was the son of man he the same should be the son of the living God that our Saviour might well say Flesh and blood hath not revealed this unto thee And this that Christ crucified should be the Saviour of the world that Paul might well say we preach Christ crucified unto the Jews a stumbling blocke and unto the Greeks foolishnes Whatsoever seemes unworthy of God is for me expedient c. the son of God is borne I am not ashamed of it because it seemes a thing not to be ashamed of and the son of God dyed this is altogether credible because it seemes absurd and after he was buried he rose again this is certaine because it seemes impossible And therefore Secondly it might have offended as an incredible Doctrine incredible that he that seemed to be but a poore weake crucified man should be the great God and Saviour of all or as incredible that he that was this great God and Saviour of all would be a poore weake crucified man Thirdly As a Doctrine too high for the world to embrace wallowing in flesh and blood what high Doctrine was it to teach the proud world the humility of Christ Jesus the uncharitable world the love of their very enemies the unchast world the restraint even of an unchast looke the revengefull world not to resist evill but rather if one smite him on the right cheeke to turn to him the left also The sturdy stomackfull world to seeke reconcilement with ones brother the gripple pinch-penny world to be liberall in almes the covetous carking world not to lay up treasures on earth not to be thoughtfull about to morrow but let to morrow take thought for it selfe in a word the profane dissolute world to tuck up their loyns of their mind and to be sober and walke unto a precise circumspect walking in all godliness and honesty Say any one now even the best here that considers from the experience of the reliques of his own corruption yet in him what a hard thing it is for the proud spirit to be taught the humility of Christ Jesus c say if the doctrine of the Gospel might not well have offended as a Doctrine too high for the world c. Fourthly As a Doctrine bringing still the crosse and persecution with it No sooner was any converted to the Gospel but presently blows flew thick about his ears and the Divell raised up a storme of persecution against him even a mans enemies proved they of his own houshold the father betraying the son to death c. so inseparable an attendant of the Gospel in the primitive times was the crosse and persecution that the Apostles still where they preached the Gospel preached the Doctrine also of enduring tribulation So Paul and Barnabas went through Lystra Icenium and Antioch confirming the Souls of the Disciples and exhorting them to continue in the faith And that wee must through much tribulation enter into the Kingdom of God Act. 14.22 So your selves know that wee are appointed thereunto to endure afflictions for verily when we were with you we told you before that we should suffer tribulation even as it came to passe 1 Thes 3.3 4. 2 Tim. 3.12 So all that will live godly in the world shall suffer persecution Say therefore they that consider what the wisdom of the flesh is namely to thinke it good sleeping in a whole skin good hearkning to S. Peters Counsell to our Saviour telling how many things he should suffer at Jerusalem and there be killed c. Spare thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let not these and these things befall thee Matt. 16.22 Say if the Doctrine of the Gospel might not also have offended as a Doctirne bringing the crosse with it Fifthly As a Doctrine that invited to all that hard matter and hard task of the crosse by no other promises then future of another world it should cost them here if they would be right Christians the denying of themselves the mortifying of their pleasures their plucking out their right eyes their cutting off their right hands and feet c. Moreover it would cost them the enduring the crosse the suffering shame the going still with their lives in their hands but reward here they should looke for none onely believe if they would Matt. 5.12 Matt. 19.28 Luke 14.14 Act. 3.19 great should be their reward in Heaven great in that regeneration great in that Resurrection of the just great in those dayes of refreshing from the presence of the Lord great in that coming of his to be glorified in his Saints and admired of all them that believe 2 Thes 1.10 Col. 3.3 your life is hid with Christ in God But in the meane time they must possesse their Souls in patience live by faith work all things and endure all things as seeing him that is invisible and looking for that reward which is invisible what a snub and hinderance thinke you was this likely to have been unto flesh and blood hankering still after the present things and loving to believe no more then it sees what a snub and hinderance from embracing that doctrine that invited unto such high doings and such deep sufferings upon promises onely hereafter and in another world whereof they had no other assurance then that Heb. 11.1 Now faith is the substance of things hoped for and the evidence of things not seene and therefore whence but from the power