Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	work_n	world_n	zealous_a	89	3	8.6825	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04214	A defence of a treatise touching the sufferings and victorie of Christ in the worke of our redemption Wherein in confirmed, 1 That Christ suffered for vs, not only bodily griefe, but also in his soule an impression of the proper wrath of God, which may be called the paines of Hell. 2 That after his death on the crosse he went not downe into Hell. For answere to the late writings of Mr Bilson, L. Bishop of Winchester, which he intitleth, The effect of certaine sermons, &c. Wherein he striueth mightly against the doctrine aforesaid. By Henry Iacob minister of the worde of God.	Jacob, Henry, 1563-1624.	1600 (1600)	STC 14333; ESTC S103093	208,719	214

either now or before he dyed in the flesh or both now then also For he might well suffer it evē now and yet feare it more ensuing Yea such a maner measure of Feare as this manifestly was could not be but a very Suffering of these spirituall sorrowes Which also that sheweth where hee saith My Soule is full of actuall sorrowes even vnto death c. Neither is there in this any a doubt full word Pag. 304. which is your maner of writing Pag. 296. nor b device vnfit for Divinity but your Cōparisons of c fearing Captivitie Pag. 301. loosing a purse c. are very vnfit to be matched with this feare in Christ Pag. 302. You thinke this was but a d iest if God be said to have heard Christ and deliuered him from that he feared and yet to let him suffer it Forsooth no iest for he doubtles suffered it as before we haue seene Nowe nevertheles GOD might well heare him 2. wayes 1. by sufficient sustayning him in it 2. by delivering him out of it in due time In one place you seeme to observe a point both strange and very contrary to your selfe Pa. 118. 119 in saying e Feare is more intollerable in Christ thē doubting Is feare so intollerable a thing for him when as you haue so often and so earnestly affirmed that he feared Pa. 22. 124. and for f feare became thus astonished Pag. 303. Where * you seeke a weake advantage in that I said eisakoustheis may seeme to shew that Christ was heard being in that which he was saved from you see I challenge no certaine but a seeming reason from that worde But your selfe maketh a stranger cōclusion Ergo the Active referred to God importeth that God being in the same Paines did heare him Lastly you say g Indeed but in the Garden Christ never prayed with strong cryes teares to be saved frō Death Pag. 22 that we read in the Scriptures I hope neither doe you read expreslie in the Scriptures at all that thus he prayed in the Garden You may soundly gather it from the Scriptures I graunt Ioh. 12.27 and so you may that his praying h before was of the self same nature and maner also after in that most dolefull complaint on the Crosse when he cryed My God my God why hast thou forsaken me Where the very like request is plainlie implyed as he made in the Garden when he saide Let this Cup passe from Ieb 5.7 So that the i Apostle in all reason may bee vnderstoode to have respect to all these tymes and wofull cryes of our Saviour Christ Pag. 30. And thus it is without all reason that you say k his Agonie ended in the Garden Pa. 115. 116 and that on the Crosse hee had l alwayes persistance in ioy without obscuration or intermission Likewise also that otherwise his astonishment must a Pag. ●● continue 18. howers from his entering into the Garden after supper to the ending of his life the next day at 3. of the clocke after noone Howe vaine is this consequence how false are these sayings and contrary to Scripture in all the circumstances But you say b Pa. 30. the cause cōtinuing the effect could not cease The Cause was Gods leaving his weake nature in these sorrowes at somtimes more at sometimes lesse also he is to be thought to reveale and inflict the very sorrowes not alwayes in one tenor but sometime more sometime lesse finally his Manhood apprehended these arrowes of Gods wrath sometime more suddainly then at other times These were the true causes of his Astonishment but these continued not 18. howers togeather therefore the effect was not to cōtinue still in that maner on him Then you c Pag. 29 say in the vttering of these wordes the Cup did passe from him by my owne confession I cōfesse it not But I confesse his extreame astonishment did even quickly passe from him yet the sense and tast of that Cup might continue longer in such a maner and measure as he was better inabled by his Deitie to sustaine it Now what ill is there in these conceites I pray you What folly is there in them Against vs heerein you doe nothing els almoste in your large Treatise Iniuriou● s●eache● but heape vp many and most false imputarions That we thinke Christ was in d Pag. ●●● 116. 1●● doubt and feare of Gods favour e Pag. 1●● destitute of faith hope love ioy forsaken of Gods favour grace Spirit that f Pag. ●●● he continued 18. howres togeather amazed as it were in a trance that he g Pag. ●●● vehemently and often strugled and strived in his prayers against the knowen will of God sought by all meanes to decline the worke for which he came into the world His flesh feared death though his Spirit submitted it self to the will of his heavenly Father h Pag. ●● We put Christ besides him selfe when it pleaseth vs that he knew not what he prayed nor prayed in faith Your L. if you had reasons but any thing probable wanteth not outward meanes enough to commend your cause you neede not to devise against vs such grosse and base vntruths But it bewrayeth how desperat your matter is which can not come foorth nor make any shew to the world without such proppes to leane on Besides that which heere in severall places wee haue declared to the cōtrary in our i Pag. 5● 70. 71. former Treatise we shewed our minde though briefly yet sufficientlie against these iniurious speaches How you seeme to avouch that Christ was by God forsaken in a Body 〈◊〉 114.116 ●●2 103 ●●ore 〈◊〉 but not in b Soule let them declare that can For my part I know not your secret therein I am sure no man can in trueth maintaine it As for c Ambros● 114. ●●●e pag. 113. 128. 1●0 〈◊〉 1. of ye●●●ion See ●●●re pag. you wrest him as you did Hilary c d before After this you are bold and aske if e any dare doubt of your doctrine Yea surely I dare not but doubt of it Also we have seene that the publike f authorised doctrine in England dareth to doubt of it Which maketh Christes putting him selfe betweene Gods Wrath and our sinnes a parte divers from his bodily death on the Crosse ●●●ore pag. ● yet the extreamest part of his Passion See also other g authorised testimonies heereof But why may not any dare doubt of your doctrine Pet. 2. Because the Scripture saith h Christ suffered for vs. leaving vs an example that we should followe his steppes c. And this is very true also the godly doe followe his steppes heerein many times as I i shewed you before ●at 1. pa. heere 120.129 Some are conformable in some measure with Christe even in these his sufferings Then k you say we ought to be glad and reioyce thereof I answer we ought to

you meane not thus 〈◊〉 The. 5.23 then you againe vse sophistry deceaving vs with the worde Soule For wee meane thereby in this Question onely the Spirit or Minde as it is also called in exact and distinct speach Howbeit speaking vulgarly and ordinarily we calle it the Soule Which yet sometime is vnderstood onely for the Sensitive parts quickning the body and depending thereon But this indeede is not it which we haue heere in quaestion If you meane in Soule to be properly and immediatly in his immortall Spirit as the ordinary phrase intendeth and that so he suffered directly punishment for sin in his Soule not Devotion Piety zealous Care only as I doubt e you meane then you differ not frō vs 〈◊〉 observe 〈◊〉 18. but we al agree And thus my wordes shal be true Christ suffered a sense of Gods wrath f equall to Hell it selfe and all the torments thereof For as touching Gods wrath punishing his Spirite Which you 〈◊〉 s o blame 〈◊〉 244.247 who can say but that this was as hoat and skorching as Hell fire it selfe Who can limit or measure the fury of Gods severe Iustice when he cometh in iudgment against sinne as now he did vnto Christ This therefore being well pondered we may preceave that Christs sorrow anguish which he indured for sinne might very well be and was no doubt infinit yea even in those bodily stripes woundes and bloudshed whose paines otherwise were finite His soule not only discerning sensitively the bodily paine smart but chiefly in the vnderstanding he conceaved and in his faculty of immediat suffering he felt the fury of that hand which principally strooke those blowes vpon his Humane nature not Pilats nor the Iewes who were but instruments but the originall and chiefe imploying them which was Gods Justice armed with vengeance for his sinne His I may call it for he paid for it Now this could not but make an vnspeakeable impression of paine sorrowes which stacke in the depth of his soule Who then can say how litle or how small this was Nay who can declare or comprehend the infinit greatnes of it Finally your self doth grant expresly that a Pag. 2. the Wrath of God is Hell indeed only it b Isa 30 causeth Hell to be cruell Yea you grant it to be sharper then Hell So that we see heereby how vainly you say c Pag. 2● Out of this proposition Christ suffered for vs the wrath of God for sinne I shall never conclude Ergo he suffered the true paines of Hell I have heere shewed you I trust that this followeth well seeing the wrath of God which Christ felt in his Spirit was his right and proper wrath albeit he suffered not all nor the wholl wrath of God nor Hell locally nor every part thereof iust as the Damned do Which you without all colour of reason or likelyhood would make men imagine to be the question betweene vs. You d Pag. 24 would make a Contradition in my wordes for saying e Treat 1. Christ suffered in his wholl manhood and afterward f Treat 1. Christ suffered Gods wrath properly and immediatly in his Soule Where I say not as you vntruly charge me that He suffered all that he suffered in his whole manhood Wherefore this is a niew contrariety Againe granting him to suffer all that he suffered in his wholl manhood yet he must suffer Gods wrath as God wrath properly and immediatly in his Soule in his Body mediatly and by coniunction only with his Soule And thus my reason g Treat 1. there framed is yet still wholly good and sound Then I am charged with absurdityes I know not how many nor how great 1. h Pag. 34● Because I say i Treat ● pag. 17. Christ assumed not our nature nor any part of it but only to suffer in it properly and immediatly As if I had meant heere that he became man not to reveale to vs by his owne mouth his Fathers will not to worke righteousnes for vs not to quicken and sanctify vs but only to suffer for vs and nothing els Wherein who would have shewed himselfe so vniust an Adversary so vnreasonable Were it not reason and iust dealing to consider whereof we dispute and so weighing the whole matter of our talke not to stretch and racke my words further then that All men may see it to be manefest that k Treat ● pag. 16. heere I speake only of Christs suffering for our redemptiō having not one word about his other benefits which he wrought for vs. Pag. 17. a And after speaking of Christs Soules suffering I shew that although there were 2 sortes thereof one immediat and proper an other by Sympathy from and with the flesh yet Christ tooke our Humane Soule only to suffer in it properly immediatly that is his maine end was not that he should suffer in it by Sympathy from and with the body and onely so which you very strangely affirme So that my meaning is no more but to exclude that which you affirme That Christ tooke his Humane Soule to suffer in it only from and by his Body This heere I denyed and nothing els For I grant that Christ intended that his Humane Soule should suffer by Sympathy but yet also this he intended not directly nor primarily in taking the 2 distinct partes of our Humane nature our Soule and our Body He intended it by consequence because Natures right state was such in vs therefore determining to be in nature like vs he would also that his Soule should feele the Bodyes outward harmes as it doth with vs. Howbeit in comparison of the Soules most principall disposition of that which is proper to Reasonable Creatures he did not respect the inferiour part that which is common to vs with Beastes even this sensitive suffering by Sympathy with and from the Body I say in comparison of the other Christ respected not this yet he did respect this also as I said secondarily consequently that is because he intended to have our nature in whole and full perfection as we have it only except sinne Now I beseech you would any vpright adversary obiect against me that in this speach I exclude Christes doing righteousnes in his Soule for vs c. I appeale to all indifferent Readers Rather hence we are to gather to conclude that each part in Christ ought to have the proper and immediat vse as is incident to the nature thereof aswell in suffering as it is cleere that it hath in working righteousnes In Christes working of righteousnes and obedience to God his Soule had a proper and immediat part to do which it executed without the Body as to conceave meditate on the will of God revealed to him to love and wholly to imbrace it and to purpose the full performing of it c. His Body also had a proper and externall vse not onely to follow

whiche maintayneth the same so fully and amply as I deliver it You doe wisely to dissemble your enmitie to all them and yet nevertheles by me to smite and wounde them Howbeit what reason have you against our Assertion Verily onely this you oppose because a Pag. 29 292. all the sorrowes of the Reprobat are but sinfull guiltines of conscience or feares of iudgement for seene which is executed b Pag. 14 only in the next life you meane onely in the definit and locall Hell Which yet is no refutation of my assertiō that Christ was as sharply touched with paine as the very Reprobats For though the wicked in this world did never suffer any reall effect of God burning wrath working actuall vengeance on their Soules for sinne but only some guilty remorse or feare and nothing els yet this letteth not but that Christ whom God ordayned extraordinarily alone to be in this life a whole and absolut burnt Sacrifice for all sin did feele and suffer the same truly properly and perfitly Sec How I have alwayes expresly excluded from c As being Extraoro●●●●ry sufferer●●● Christ † Likewise 〈◊〉 those your 〈◊〉 thinges 〈◊〉 Hell pag. 49. The Rept●●● bats doe so●●time here 〈◊〉 a reall tast 〈◊〉 Hell paines all sinful adherēts or consequents in paines and feares which are in the wicked and doe resemble his to theirs only and meerely in sharpnes and vehemency of paine I have often declared before Thirdly the case is cleere enough that the Reprobat many times in this life doe not only feare the iudgment to come but also do feele some reall and actuall impression of Gods burning wrath and even of Hell torments though not being yet in the locall Hell For proofe whereof that which before d Treat 1. pag 46. I alleaged out of e Iob 6.4 Iob and f Eph. e. 6. ●● 16. Ion. 2. others that even the godly heere want not experience of the sorrowes of Hell sometimes you passe over answering nothing therevnto Which yet being so in the godly it must needes be in Cain Iudas and the Reprobats far more direful intollerable somtimes As also their own confession and behaviour do sundry times testifie in this life Againe the Divels are many times g Mat. 8 2● 32. Eph. 2. 6.12 out of the locall Hell as when they are in this world But the Divells are h 2 Pet. 2 4● never released of Hell sorrows Therefore the true sorrows of Hell are even in this world and then possibly may be inflicted on wicked men as they are on the Divells which are sometime out of the locall Hell Lastly the true ioyes of Heaven may be out of the local Heaven as when the glorious Angells have ben and taryed some while heere on earth with men Yet did they never for a moment want the ioyes and glory of Heaven And if Angells may inioy Heaven really beeing in this world ●●●e Godly ●ay have a ●●t heere som ●●nes of Hea●●nly ioyes then is it possible by Gods goodnes to communicat some reall foretast thereof even vnto some blessed men also Further that God doth thus indeed i reveale som reall tast of his Heavenly ioyes to his chirdren even in this life I have k shewed already but am not answered Cor. 2.9.10 Treat 1. pag. 80 Yea the Transfiguration of Christ on the Mount declareth that some reall part of Heavenly glory may bee heere on earth Pag. 115. which your selfe l somewhere confesseth cleane m against your self Pag. 337. 338. Only this n you have to obiect touching men that we heere doe but hope and ioyfully beleeve Pag 338. Nowe faith and hope is the o evidence of thinges not seene Hebr. 11.1 neither are our greatest ioyes the same nor equal to them which we shal possesse in the next world I answere our Reasons before doe prove more then onely Hope in the faithfull somtimes Sec It is true the Apostle saith that heere wee walke by faith and live by hope Cor. 5.7 This is the general state of the godly in this life also it is spoken in Cōparison of the life to come which in truth infinitly exceedeth lasteth Yet some rare exceptions doe not overthrow the generall course and heere may be notwithstanding some particular instant times when some reall sense may be revealed to the godly ●esame in ●ature not in ●easure wt●albe heere●ter As there was vnto Christ in the mount which was to him not onely a ioyfull hope but a reall tast of his very Heavenly ioyes Likewise the godly somtime may tast of it in their measure yet they may generally in the course of their whole life walke by faith without that actual sense which I speak of saving still a most ioyfull remēbrāce of it Again though we are not to doubt but that the reall sense of Heavenly ioyes heere and heerafter are the very same in nature as in the examples before we have seene yet I say heereafter we● shall receave vnspeakeable increase farther and above this that we tast heere 1. When we shall have all darknes corruption taken from vs wherwith now we are compassed and clogged all this life long 2 When the fullnes of Gods appointed time shall come for it then will he of purpose reveale himselfe and his glory vnto vs as it were with open face which heere is don but vnder a vayle and specally then when our bodies also in the Resurrection shal be conioyned with our soules in glorie 3 When we shall eternally inioy and possesse the same which heere in this life is but now and then revealed vnto vs in such persons times maner and measure as the Lord shall thinke good Thus we graunt the ioyes of Heauen heere are nothing equall to those heereafter only we say the very same in nature may be and are by the effectuall working of Gods gracious spirit in his elect revealed in some measure somtime evē in this world Neither is this as your charitie speaketh any lewd or wicked error Now then if more then Hope only evē Heavenly ioyes may be on earth surely it followeth that like wise more then Feare even Hellish paynes them selues may be in men on earth also and not in the locall Hell onely And if Hell paynes in this world may be in any much rather may they haue bene in Christ whom God purposely sent a Hebr. 2. through paynes and afflictions the extreamest that might be to be consecrated the Prince of our salvation If you saye yet thus it will followe that the extreamest paines of Hell are not to be foūd in this world as the highest ioyes of Heaven are not likewise by my confession Wherefore Christ could not bee so extreamely punished any thing neare as the damned be in Hell no not for any moment which yet my conceit as you call it doeth reach vnto I aunswer I knowe not neither meane I to