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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	body_n	heaven_n	soul_n	16,244	5	5.2792	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13024	The Christians sacrifice much better then all the legall sacrifices of the Iewes; and without the which, all the said legall sacrifices of the Iewes, euen when they were in force, were not acceptable to God. Or, a logicall and theologicall exposition of the two first verses of the twelfth to the Romanes, with all the doctrine in the said two verses, plainly laid forth, and fitly applied according as these times do require the same. Wherein also besides the orthodoxall exposition of the said words, diuers other places of Scripture by the way occurring, before somewhat obscure, are so naturally interpreted, as that the iudicious reader shall thinke his paines well bestowed in vouchsafing to reade this treatise following. With the authors postscript to his children, as it were his last will and testament vnto them.	Stoughton, Thomas.	1622 (1622)	STC 23314; ESTC S100120	224,816	288

greasie Priest at his pleasure be of power to fetch it from heauen Or hath Christ now two bodies one in the state of humiliation another in the state of glorification one visible in the heauens another inuisible in the earth Yea how many millions of Christs bodie do they make here in earth For they will denie that in the celebration of their Masse where and whensoeuer the body of Christ is receiued perfrusta by peeces or scraps but they auouch that euery one receiueth the whole bodie of Christ So then there must be so many bodies of Christ not onely as there are Masses celebrated in all the world but also as there are seuerall communicants in the whole world and yet forsooth the bodie of Christ must still remaine whole O noble Arithmeticians Let no Merchants therefore or any other that haue great accounts to make euer make vp their reckonings and cast vp their accounts without some Masse-priest present by whom they may make the speedier worke Then wil there not be so many bankerupts as there are Yea further I pray you note another abhomination in their Masse For they say that euery one receiueth the whole bodie of Christ flesh blood and bone really and materially with his bodily mouth as it was borne of the virgin Marie but whether so little as then it was or of full growth that they tell not But to omit this what followeth I pray you remember that our Sauiour himselfe saith Whatsoeuer entreth into the mouth goeth into the belly Math. 15. 17. and is cast out into the draught according to the Greeke and Latin word Do not these men thinke you highly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latrina dignifie the body of Christ to affoord him no better room being now glorified in the heauens then this But soft they haue not yet determined whether as I said it be the bodie of Christ glorified or as it was in the shape of a seruant Well then demurre a while and consult one with another of that In the meane time whether of both they meane is it not much worse then the stable wherein he was borne and the manger wherein so borne he was laid Yet who can expresse the sauage barbarousnesse of the people in vouchsafing the virgin Marie no better roome though they knew her not to be with child of the Sauiour of the world How horrible an indignity therefore is this so to abase Christs body he being so mightily declared to be the Son of God Yea this is most horrible blasphemie what Christian heart or eare can endure it If Peter cōpare 1. Pet. 2. 12. some that feared not to speake euill of dignities amongst men and of things which they vnderstand not vnto naturall bruite beasts or vnreasonable creatures whereunto may these be compared that so abase and disgrace Christ Iesus himselfe whom they professe to know to be the Sonne of God the Lord of life and glorie Is it any maruell that they speake euill of Princes in the earth that do so fouly deale with the King of Kings and Lord of Lords If Peter Reuel 19. 16. also say further that such as so speake shall vtterly perish for so the word by him vsed signifieth how fearfull and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 direfull shall be the end of these wicked wretches For is not this to crucifie to themselues afresh the Son of God And Heb. 6. 6. indeed so they must do if they make a new oblation of him For a new oblation of Christ requireth a new death of Christ But Christ once dead and now liuing dieth no more Reuel 1. 18. And if they do againe so crucifie Christ let them take that which followeth in the former place to the Hebrewes and acknowledge themselues to be so fallen away that they cannot be renewed by repentance that is they cannot repent Furthermore they say their Masse is a Sacrament Non sententias sed contradictoria loquuntur carnifices These butchers speake not sentences but in some sort contradictories For if it be a Sacrament as the Supper of the Lord is to be acknowledged then is it not such a sacrifice as they speake of For a sacrament a sacrifice are two such distinct diuers things that the one cannot be the other A sacrament cannot be a sacrifice neither can a sacrifice be a sacrament If it be obiected that the Passe-ouer was a sacrament and yet a sacrifice I denie the latter namely The Passe-ouer was no sacrifice that it was a sacrifice properly so called For euery sacrifice was to be slaine by the Priests and to be offered at the Tabernacle and Altar of the Lord but the Passe-ouer was to beslaine yea eaten also by euery family it was to be roasted with fire leauing no part thereof till the morning Exod. 12. 8. it was not at all to be consumed by fire as other sacrifices were If yet it be obiected that it is called a sacrifice I first aske where Secondly I say it might improperly be so called as a type of Christ of whom it is said that Christ 1. Cor. 5. 7. our Passe-ouer is sacrificed for vs. Thirdly in respect of many peace-offerings after the first institution offered at 2. Chro. 32. 22. and 35. 7. the first celebration thereof In which respects the Supper of the Lord hath bin by the Fathers often called a sacrifice because of the praises of God prayers to God and almes giuen to men when the same hath bin celebrated Besides all the premises that the Passe-ouer was no sacrifice properly so called it is manifest by expresse Scripture Exod. 8. 25. 26. because when Pharaoh gaue libertie to the Israelites to sacrifice to the Lord in Egypt Moses answered that it was not meete so to do c. And yet afterward they slue and did eate the Passe-ouer in Egypt Therefore I conclude that Exod. 12. the Passe-ouer was not properly a sacrifice but onely as before I said And touching the bodie of Christ I also conclude that neither any shauen Priest nor any other is now to offer the same but that all Christian religion consisteth in the receiuing thereof yea of whole Christ not into their bodies but into their hearts by a true and liuely faith But leauing these their blasphemies to themselues and to the iudgement and condemnation of God I proceed Now hauing shewed the bodie of Christ not to be any wayes here meant neither now to be offered by any shaueling Priest or any other as the Popish Church blasphemously say they offer it daily in their Masse let vs more fully see what yet is meant by these words your bodies I do therefore vnderstand by them as I said our whole man bodies and soules The word bodie indeed properly signifieth but one part of vs that was at the first made of the earth and that we now take from our parents Gen. 2. 7. and so it is distinguished from our soules at the

highly that we should receiue them as the Galatians sometime did Paul Gal. 4. 14. 2. Cor. 5. 20. euen as an Angell of God yea as Christ Iesus himselfe for whom they are Ambassadours and finally that if it were possible as Paul speaketh in the former place to the Galatians we should plucke out our owne eyes and giue them vnto them if thereby we might do them good If as Christ laid downe his life for vs we ought to lay downe ours for the 1. Ioh. 3. 16. brethren should we not much more do the same for faithfull Ministers that teach vs and are Gods hands to deliuer Isai 52. 7. Rom. 10. 15. these mercies vnto vs How beautifull are the feet of them that bring glad tidings Shall their faces then be odious vnto vs so indeed they are to many especially if the Ministers preaching neuer so freely and without any charge vnto them do reproue them or theirs yea if from the guiltinesse of their consciences they do but thinke themselues or theirs reproued then they take them to be their enemies as Ahab did Eliah Sometime also they shake their 1. King 21. 20. Psal 22. 7. Math. 27. 39. heads at such Ministers as Dauids enemies did at him as a type of Christ and as they that passed by did at Christ himselfe vpon the crosse and as the bull doth at the dogs But of the regard of the Ministers of the word more afterwards Here also from these words the mercies of God let vs learne humilitie and acknowledge all that we haue to come from Gods mercie in respect of our miserie euen a pluralitie of mercies in respect of the pluralitie of our miseries How then can any boast of any merits in respect of any works How can any man glorie in himselfe Yea let all men giue all glorie to God for deliuering them from their manifold miseries by vouchsafing them so manifold mercies But it shall be sufficient thus briefly to haue pointed as it were with the finger at this point of humilitie by Gods mercies To conclude this argument from Gods mercies the more mercie that any man hath receiued the more let him present his bodie a sacrifice to God But wil some man say do you not forget your selfe by speaking of more mercie For did you not before say that all Gods mercies of the life to come go together and he that hath one hath all if therfore euery one haue all that hath any how can he haue more can there be more then all I said so indeed and so say againe and do not you forget your selfe that thinke to take me napping your selfe being napping For to omit that before in saying as now you charge me that all Gods mercies go together I spake onely of his mercies for the life to come I haue now spoken of the mercies of this life which are giuen more in number to one then to another to omit this I say I pray you remember that before I spake of mercies in the plurall number now I speake of mercie in the singular number Although therefore all Gods common mercies for the life to come and accompanying saluation do go together so that where there is one there are all yet I said also before that the mercies of God are giuen in seuerall measures touching the particulars knowledge faith hope loue patience humilitie temperance c. go all together yea so that he in whom any sinne reigneth hath none of all these notwithstanding though he that hath one of these hath all yet euery man hath not these in the same measure some haue knowledge in a greater measure then other so also faith the same is to be said of the rest This therefore is my meaning that euery man the more knowledge the more faith he hath the more hope the more loue and the more and greater measure he hath of any other mercie the more he giue himselfe a sacrifice to God for the more glorifying of God Let no man boast of greater mercies of God in him then are in other but let him consecrate himselfe the more vnto God and glorifie God the more Thus much of the three arguments prefixed to the exhortation CHAP. IIII. Coutaining an entrance into the exhortation and an explication of the words thereof Present your bodies a sacrifice NOw followeth the exhortation it selfe wherein I will first open the seuerall words and note some points of doctrine in them and then speake of the whole exhortation The words are these Present your bodies a sacrifice The word by some translated giue by our new Bibles present commonly signifieth and is vsed for adesse to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to present be present Sometimes for probare to proue as when Paul saith his aduersaries could not proue the things whereof Act. 24. 13. they accused him Sometimes for commendare to commend as Meate doth not commend vs vnto God and very often 1. Cor. 8. 8. to present as here it is translated viz. in the places noted in the margin and often elsewhere For I do but name Luc. 2. 22. Ro. 6. 16. 19. 2. Cor. 4. 14. 11. 2. Col. 2. 22. Eph. 5. 27. the places in haste to the words following So I take it in this place By bodies here synecdochically he meaneth the whole man * Bodies and our bodies bodies and soules and the pronoune yours is not altogether to be neglected but to be well obserued as excluding the bodies of beasts and the bodie of Christ The former law for sacrificing of beasts is abolished by the bodie of our Lord Iesus Christ offered and sacrificed by himselfe and so accomplishing and performing all typically signified by the former sacrifices of beasts Touching Christs owne bodie and Christ himselfe none in heauen or in earth neither man nor Angell euer was or now is worthy or meete to offer the same but Christ himselfe Christ with once offering of himselfe did beare the sins Heb. 9. 28. Heb. 10. 10. of many c. And by his will are we sanctified through the offering of the bodie of Christ once for all c. And his bodie being now in heauen and there to remaine till his comming Act. 3. 22. to iudgement how can it be offered by any vpon the earth And who by the doctrine of the Papists themselues knoweth when it is offered For without the intention of the Priest for making thereof there is no offering of it as themselues affirme in the celebration of their Masse Now who knoweth or can know the intention of the Priest Whether also do they make the bodie of Christ as they speake in the state of humiliation or of glorification Is God also the onely maker of all other things euen of the least worme and can a shauen Priest make the bodie of Christ Did the onely mightie power of God raise the bodie of Christ out of the graue and afterward exalt it to heauen and shall euery such

much the more we chaue heard them to be greater then the Ministers of the old Testament And finally y● same Lord giue grace also to al such Ministers to be so much more careful diligent and painefull in declaring this will to God his people by how much more God hath now graced and honored them by be trusting them with a greater and more glorious Ministerie then ever was the Ministerie of Moses of the Leviticall Priesthood or of any of the Prophets All this grace the Lord graunt for Christ Iesus his sake to whom with the Father and the Holy Ghost be all praise and glorie world without end Amen FINIS THE AVTHORS POSTSCRIPT to his Children as it were his last Will and Testament vnto them DEare Children I am now going the way of all the earth and by age ready 2. King 20. to leaue the world and the things that are in the world and so to goe from you and all other therein and therefore as Hezekia was commanded to set his house in order or to giue precepts to his house because he should die and not Isai 38. 1. liue So doe I at this time August 22 Anno Dom. 1622. and of our Soveraigne Lord Iames by the grace of God of great Britaine France and Ireland King defender of the faith c. the tweentie First therefore and principally I bequeath and resigne my soule vnto God and to his sonne Iesus Christ who 1 Pet. 1. 19. by his pretious blood hath redeemed mee and sealed my said redemption by his holy spirit of promise In which respect Ephes 1. 13. as I detest all errors heresies generally so more especially I abhorre and condemne to the pit of hell the whole doctrine of Popery with all the Reliques Ceremonies and other apurtinances thereof whatsoeuer from the least to the greatest as the which springing from hell haue bin daily hatched and nourished by that Antichrist of Rome the man of sin and child of perdition and the which 2. Thes 2. 3. 1 Tim 4. 1. therefore are nothing els but doctrins of deuills Touching my body if I die in peace I desire it may be honnestly committed to the earth from whence it came If otherwise let God dispose thereof according to his pleasure Sure I am that whatsoeuer become of it here and how vile so euer it be by sinne and the infirmities thereof through sinne yet it Shall be changed and fashioned like to the grorious body of Christ Iesus himselfe according to that his power whereby he is able to subdue and will subdue all things Phil. 3. 22. vnto himselfe Touching other things whereof men vse to make their Wills because I may say to you as Peter said to the lame man Siluer and gold haue I none but such as I haue giue I Acts 3. vnto you therefore all my Will following shall wholly consist of such precepts to you as my selfe haue receiued of the Lord. Now then as I haue written that my former Treatise of The Christians Sacrifice for the instruction of all Christians generally so I bequeth the same to you my Children and to all yours which God either hath already giuen you or shall hereafter giue vnto you neither that onely but also my other three former Treatises the first a generall Treatise against Popery and in the defence of the religion by publike authoritie professed in England published in the yeare of our Lord 1598. The second of the Dignity of Gods Children published in the yeare 1610. The third of Dauids loue to the word of God and of his meditation thereof published 1616. All these read examine by the Scriptures make vse of them of my first Treatise for the better confirmation of your iudgement against Popery with a greater prouocation of your detestation thereof and the better quickning of your liking of the true and sincere religion of protestants of my second for your learning how great your Dignitie is as ye are the Children of God and what vnspeakeable comforts ye may haue thereby as also how carefull ye ought to be of liuing according thereunto without any disgrace thereof of my third for kindling a fire of such loue to the word of God as that much water may not Cant. 8. 6. quench as also for so whetting your mindes to the meditation and study thereof that ye may thinke no paines too much neither euer be weary of so doing of this my last for the presenting your selues soules and bodies such a sacrifice to God actiue and passiue as the same setteth forth vnto you By all the said Treatises as ye shall see who hath beene your Fathers God so Know him and serue him with a perfect heart and willing mind because he searcheth 1 Chron. 18. 9. all hearts and vnderstandeth all the imaginations of the thoughts and if ye seeke him he will be found of you but if ye 2. Chron. 15. 2. forsake him he will cast you off for euer Though I can giue none of you any portion of worldly riches yet if ye shall seeke the Lord and find him then shall ye euery one be able to say with the Prophet the Lord is my portion and Psal 119. 57. 142. 51. Psal 16. 6. Ioel. 2. ●7 1. Cor. 3. 22. Heb. 1. 2. Psal 24. Psal 37. 29. 1. Pet. 1. 4. 5. Psal 34. 1. Ioh. 10. 29. Psal 27. 1. 3. ●6 4. 118. 6 Rom 8. 32. 1. Cor. 15. 12. Colos 3. 1. 1. Pet. 1. 17. that the lines are fallen vnto me in pleasant places and that ye haue a goodly heritage and that ye your selues are parts of the Lords inheritance yea then what shall ye not haue For althings are yours Christ the heire of all things is yours God is yours Is not the earth the Lords and all the fulnes thereof Then also ye shall haue inheritance for euer ye shall not be ashamed in the euill time and in the daies of famin ye shall be satisfied yea ye haue an inheritance kept for you in heauen and your selues are kept for it not by Angells alone but by God himselfe yea by the power of God who is greater then all and whom if ye haue on your sides ye shall not need to feare or care who be against you whether men or Angells In these things I do not say if as doubting but as being perswaded of that which I say as the same word is often in the Scriptures vsed Many are Gods mercies towards me more then to mine owne Father first that I haue liued twice his age and twelue yeares more Secondly whereas he had but my selfe alone God hath giuen me twelue children whereof I haue yet seuen liuing besides the children of some of my children Thirdly that I haue liued all the time of my knowledge vnder the Gospell Fourthly that I am a Minister of the Gospell Fiftly that ye my children are not onely mine by nature but Gods also by grace hauing