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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16144	The effect of certaine sermons touching the full redemption of mankind by the death and bloud of Christ Iesus wherein besides the merite of Christs suffering, the manner of his offering, the power of his death, the comfort of his crosse, the glorie of his resurrection, are handled, what paines Christ suffered in his soule on the crosse: together, with the place and purpose of his descent to hel after death: preached at Paules Crosse and else where in London, by the right Reuerend Father Thomas Bilson Bishop of Winchester. With a conclusion to the reader for the cleering of certaine obiections made against said doctrine.	Bilson, Thomas, 1546 or 7-1616.	1599 (1599)	STC 3064; ESTC S102011	337,523	436

laid or executed on him that is hanged This most apparantly was a publike punishment executed by the magistrate vpon the body of the offender and because by his open and shamefull death which Moses rightlie calleth the curse of God hee had satisfied the sentence of the Iudiciall lawe God commandeth no farther reproch to be offered his bodie in suffering it to hang in all mens eies any longer but to bee buried the same daie For that by his death the curse of God ceased The difference betwéene these two curses is soone perceiued Euerie sinne receaued the first curse whereof Paul spake before fewe crimes receaued the iudgement of this seconde kinde of curse which was to bee hanged The first was inflicted by God himselfe the second was executed by the magistrate The first touched bodie and soule in this life and the next the second ended with the death of the bodie The first was committing of sinne the seconde was suffering for sinne And therefore Chrysostomes exposition is verie true when hee saieth The people were obnoxious to another curse which was this Cursed is euerie one that continueth not in that which is written in the booke of the lawe for there was not one of them that had fulfilled the whole Lawe but Christ insteede of that tooke vpon him another curse which said cursed is euery one that hangeth on the tree He that should take away the first curse must not bee subiect to the same but vndertake an other in place thereof and by that dissolue the first As if one being adiudged to die for some crime an other no way guilty of the same but willing to die for him should deliuer him from the punishment So did Christ not being subiect to the curse of trāsgression insteede thereof he tooke an other curse and dissolued the curse that laie on them Before a man can be accursed by his death hee must you saie be iustlie hanged for manie Innocents and martyrs are hanged who are most blessed Innocentes and martyrs bee their soules neuer so blessed maie beare in their bodies a shamefull death as Christ did in his and that is a kinde of corporall curse though by men vniustlie inflicted euen as death in the godlie is a remnant of Gods curse vpon sinne though their soules bee blessed before and after death Yea the worde KALAL whence the Hebrewes deriue that which with them signifieth a curse noteth also to make vilde and contemptible as if shame reproch and contempt were the greatest outwarde curse that coulde befall anie man in this life The cause why wee suffer it shall make it iust or vniust but wee must call thinges by those names which GOD first allotted them Nowe death shame wrong reproch and such like God ordayned at first to bee punishmentes of sinne and so partes of the curse due to sinne If wee suffer at mens handes for piety that which God appointed to be the wages of iniquity so wee bee patient and willing to abide the triall which is righteous with God though iniurious from men the name is not altered but the reward increased Yea God it is that causeth iudgement to beginne at his own house oftentimes by the handes of persecutors hee doth vs right when men doe vs wrong and dealeth not with vs according to our sinnes in the greatest wrongs that can be done vs. Therfore martyrs and innocents may do well to remember that God hath cause enough though man haue none and so submit themselues as worthie of worse from Gods handes But none of these thinges may be saide of our Sauiour who alone among all the children of men wanted sinne and suffered wrong and therefore his punishments with God were iust not by his deseruing but by his desiring to suffer for man How then commeth it to passe that martyrs which are sinners before God are vniustlie hanged because they deserue no such thing at mens handes and Christ who was most innocent before men and most righteous before God you wil needs haue to be iustly hanged The suerty you say by his suertiship is a debtor to the creditor and to the law and so Christ though most innocent in himself yet was hee iustlie hanged as our suretie by the iust sentence of the law You mistake Sir Confuter as well the sentence of the lawe as the suertiship of Christ. For though mans lawe permit which is the rule of charitie that men should beare each others burdens and vndertake one for an other in money matters and such like things which God leaueth in each mans will and power yet tell me I praie what lawe Gods or mans permitteth a murderer or like offender to be spared and an other that is willing to bee hanged in his steede I thinke mans law will allow you no such suertiship I am sure Gods lawe will not As I liue saith the Lord the soule that sinneth that soule shall die The wickednes of the wicked shall bee vpon himselfe Hee shall haue then no suerties to die for him much lesse shall his suertie be compelled to die by the sentence of the law Their monie men may giue awaie but their liues they may not till God call for them and if not their liues much lesse their soules by anie sentence of the law The sonne of God did not by LAVV but by LOVE interpose himselfe to beare our sinnes So God loued the worlde that hee gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Yea the sonne of God loued vs and gaue himselfe for vs not by anie obligation to the lawe for hee was aboue the lawe and could not be bound by the lawe and we were condemned by the sentence of the law and not put to finde suerties The eternall wisedome and counsell of God then out of his inestimable loue towardes vs without the lawe and before the law decréed as to create vs so to redéeme vs by Christ his sonne And the sonne not as debtour to anie nor for anie but of his good will and fauour toward vs offered himselfe to suffer for vs whatsoeuer the iustice of his father would impose Wherein he became not a Suertie bound to the law but a Mediatour to God and a Redeemer of man Suerties that stand bounde and must paie the debt may not looke to be Mediators and he that redeemeth a prisoner from the enemie is not bound but content so to doe And that the death of Christ should be paide as a debt to the lawe whereto Christ was bounde is to mee a strange position I tooke Christes sufferings all this while for a voluntarie oblation to God and not for a due obligation to the lawe and himselfe to be a mediatour not a debtour his death I reckned to bee a richer offer then man coulde owe and a greater price then the lawe could exact And therefore the newe testament of mercie grace and glorie was made by his bloud which are

hee of my selfe but as my father hath taught mee so speake I these thinges For hee that sent mee is with mee the Father hath not left mee alone because I DOE ALVVAYES the thinges THAT PLEASE HIM Though I beare recorde of my selfe my recorde is true FOR I KNOVVE VVHENCE I CAME AND VVHITHER I GOE As hee coulde not bee ignorant so coulde hee not bee forgetfull of his Fathers counsell and decree The glorie of God might appall him at the entrance into his prayers but his constant continuing one and the same request to his Father three seuerall turnes with intermission of time and admonition to his Disciples to watch and praie prooueth hee had not forgotten himselfe that still persisted in his purpose nor yet striued agaynst his Fathers will in that his prayer was accepted and assured from heauen Did then the cup passe from him which was the summe of his prayer No doubt it did in that sense which he desired The cup mingled by Gods iust iudgment for the sin of man did passe both from him and vs by force of his prayer not that hee did not taste of it but in that yeelding himselfe to the temporall and corporall chasticement thereof hee quenched the spirituall and eternall vengeance that was consequent after death the abolishing whereof was a worke worthie of the sonne of God and a memorable effect of that earnest and instant prayer which our Sauiour made in the Garden thereby shutting vp hell and opening heauen to all his members And for that cause the Prophet Esay ioyneth his patient suffering and vehement praying as needfull groundes of our redemption hee bare the sinne of manie and PRAYED for the TRESPASSERS and the Apostle reckoneth Christs PRAIERS OFFERED VVITH TEARES and his paines suffered through obedience as principall parts of his Priesthood and effectuall sacrifices for the sinnes of the people As praying in the garden Christ must be frée from forgetting either his fathers will or loue so suffering on the crosse he must haue not onely patience and obedience but intelligence assurance that the bloudy sacrifice which he offered should be accepted as the propitiation for our sinnes and himselfe exalted from the shame and paine of the crosse to euerlasting honour ioy and glorie He did not offer himselfe on the altar of the crosse supposing or presuming it might please God thereby to be fauourable vnto man but as hee came into the world annointed and sent of purpose to saue his people from their sinnes so did hee humble himselfe to the death of the Crosse beeing thereto appoynted by his heauenlie father and therefore most assured that God was immutablie determined to accept his sacrifice for the sin of the world and by the bloud of his crosse to set at peace thinges both in heauen and in earth and to reconcile vs that were straungers and enemies in euill woorkes through death in the bodie of his flesh to make vs holie and without fault in the sight of God This Saint Paule saith was Gods GOOD PLEASVRE to which Christ was OBEDIENT therefore neither ignorant of it nor doubtfull in it but assuredlie resolued with fulnesse of faith and hope that he which had decreed it could not be changed and that God which had sent him would not deceiue him And for that cause the Apostle maketh the death of Christ to be a SACRIFICE OF A SVVEET SMELLING SAVOVR VNTO GOD and saith that Iesus the authour finisher of our faith FOR THE IOY VVHICH VVAS SET BEFORE HIM endured the crosse and despised the shame thereof and is placed on the right hand of the throne of God So that howsoeuer late writers haue found out the terror of Gods wrath and horror of eternall death in the soule of Christ suffering the Apostle teacheth vs that Christ hanging in the shame and paine of the crosse had not onelie peace and fauour with god as offering a sweet smelling sacrifice but also ioy before his eies of euerlasting glory at the right hand of y e throne of God And with him agrée both Peter Dauid when they bare witnes of Christ that his HEART VVAS GLAD his TONGVE IOIFVL and that euen HIS FLESH should REST IN HOPE notwithstanding the anguish of death force of the graue and fury of hell For God would neither forsake his soule in hell nor suffer his flesh to sée corruption Dare anie man doubt of this doctrine which is so clearelie and fullie deliuered vs in the Scriptures Or make wee a pastime of it in fauour of our fansies to ouerturne the verie principles of truth Christ suffered for vs leauing vs an example that wee shoulde followe his steppes For if wee suffer with him wee shall bee glorified with him Must we suffer the paines of the damned afore we may hope to be partakers of his glorie The gaine which we haue in Christ when wee haue refused all thinges as vile for his sake is to knowe the fellowshippe of his afflictions and to bee conformed vnto his death if by anie meanes wee may attaine to the resurrection of the deade Shall the communion of Christes sufferings bring vs to the true torments of hell and must we perswade our selues that wee are forsaken of God afore wee can bee conformed to his death Reioyce sayth Peter when yee doe communicate with Christes sufferings Must we then REIOICE in the horror of hell and bee glad of Gods displeasure towards vs I thinke not Howe farre fuller of comfort is the Apostles doctrine where he saith As the sufferinges of Christ abound in vs so our consolation aboundeth through Christ. And our hope is stedfast concerning you that as you are partakers of the sufferinges so shall you bee of the comforts What comfort these men can finde in the paines of the damned I knowe not they else where seeme to say that all feares and griefes all terrors and torm●nts are trifles vnto the sense and feeling of Gods displeasure and iust indignation but the holie Ghost I am sure proposeth to vs the Crosse of Christ as the waie to perfection that neuer wanteth consolation For therein though our outwarde man perish yet the inwarde man is daylie renued and when our bodies die to sinne as did Christes our soules liue to God as did his Excellentlie doth the Apostle describe the comfort of Christes Crosse in all the faythfull when hee sayeth Wee are afflicted on euerie side but not ouerpressed wanting but not vtterlie destitute persecuted but not forsaken falling but not perishing alwayes bearing about in our bodie the dying of the Lorde Iesu that the life of Iesu might bee manifest in our bodyes For wee whiles wee liue are still deliuered vnto death for Iesus sake that the life of Iesu might bee manifest in our mortall flesh Christ then in the mortification of his bodie on the Crosse was neither OVER●RESSED FORSAKEN nor PERISHING

and moste sufficient reasons there are why Christ neither did nor might die the death of the soule thou hast good Reader before in the Treatise it selfe if this fumbler either will skippe them or can not answere them I must not repeate them as often as hee will neglect them Yet to ease thee of going backe I will here giue thee the effect thereof The life and death of the soule is in manie hundred places learnedlie and trulie vouched and prooued by Saint Austen Mori carni tuae est amittere vitam suam mori animae tuae est amittere vitam suam Vita carnis tuae anima tua vitae animae tuae Deus tuus Quomodo moritur caro amissa anima quae vita eius est sic moritur anima amisso Deo qui vita est eius For thy bodie to die is to loose his life and for thy soule to die is to loose her life The life of thy bodie is thy soule The life of thy soule is thy God As the bodie dieth when the soule is departed which is his life so the soule dieth when God is departed which is her life And againe Quomodo ergo mortua est anima de qua viuit corpus Audi ergo disce corpus hominis creatura Dei est anima hominis creatura dei est De anima deus viuificat carnem ipsam autem animam viuificat de seipso non de seipsa Vita ergo corporis anima est vita animae Deus est moritur corpus cum recedit anima moritur ergo anima si recedit Deus Carnem iacentem sine anima vides animam miseram sine Deo videre non potes Crede ergo adhibe oculos fidei How dieth the soule then by which the bodie liueth Hearken and learne The bodie of man is the creature of God so is the soule By the soule God giueth life to the flesh but the soule her selfe God quickeneth by himselfe and not by herselfe The life of the bodie then is the soule the life of the soule is God The bodie dieth when the soule departeth ergo the soule dieth if God depart from her Thou seest the flesh lying dead without a soule and canst thou not see the soule wretched without God Beleeue then and open the eies of faith And speaking of the particular consequents to the life and death of the soule the same father saith Quomodo cum anima est in corpore praestat illi vigorem decorem mobilitatem Sic cum vita eius Deus est in ipsa praestat illi sapientiam pietatem iustitiam charitatem veniente itaque verbo audientibus infuso resurgit anima à morte sua ad vitam suam hoc est ab iniquitate ab insipientia ab impietate ad Deum suum qui est illi sapientia iustitia charitas As when the soule is in the bodie shee giueth vigour comelinesse and motion to the bodie so when God her life is in the soule he giueth her wisedome pietie righteousnesse and charitie The worde of God then sounding and infused to the hearers the soule riseth from her death to her life that is from iniquitie follie and impietie to her God who is to her wisedome righteousnesse and charitie If this were not plaine inough the Scriptures themselues are so euident that no man can mistake the life of the soule except hee will purposelie blinde himselfe least hee shoulde come to the knowledge of the truth For the sonne of God is life and comming down from heauen gaue life to the world quickning whom hee would with the waters of life that is by the spirite of life yea whosoeuer beleeueth and abideth in him hath life and beareth fruite in him For the iust shall liue by faith and he that dwelleth in loue dwelleth in God and God in him for God is loue So that not onely Christ is our life and he that hath the sonne hath life but with him and in him alwaies was and alwaies will bee the fountaine of life which neuer did nor can drie vp how then could Christ die the death of the soule whose soule was personallie vnited vnto the worde that was life in it selfe And if the grace and spirite of God in vs make vs liue by God and in God if faith and loue knitte men to the life of God howe coulde the soule of Christ alwaies full of grace and truth alwaies full of faith and loue and of the holie Ghost bee deade But this Refuter meaneth another death of the soule What his meaning is is not materiall but whether hee meane truth or no. If he wil frame vs a monster in christian religion what haue I to do with that but to detest it There is another death after this life mentioned both in scriptures and fathers which is the second death But I hope this Confuter will eate and sléepe vpon the cause before hee wrappe our Sauiour within euerlasting damnation That is a death in déed from which God blesse and saue vs all They must néedes bee good Christians that labour to bring Christes soule within the compasse of the second death Haec mortalitas est vmbra mortis vera mors est damnatio cum Diabolo Our death is here but a shadow of death the true death indeede is damnation with the diuell saith Austen And againe Quid est istamors Est relictio corporis depositio sarcinae grauis mors secunda mors aeterna mors gehennarum mors damnationis cum Diabolo ipsa est vera mors What is this death It is the leauing of the bodie and the laying downe of an heauier burthen for the second death the death that is eternall the death of hell the death of condemnation with the Diuell that is the true death Which of these two deathes of the soules you will haue the soule of Christ subiected vnto you must tell vs Sir Refuter if you will néedes haue him die the death of the soule and the choise is so good that take which you will you in●ur hainous and horrible blasphemie I wish you to bee better aduised then to procéede to the defence of so wilfull a frensie As for new deaths of the soule you haue no commission to inuent anie shewe what scripture or Father spake it before you or you must giue the godlie leaue to thinke you no fit founder of a newe faith S. Austen was of opinion that no Christian durst auouch that Christ died the death of the soule Nam quod Iesus anima mortificatus fuerat quis audcat dicere cum mors animae non sit nisi peccatum a quo ille omnino immunis fuit That Christ was dead in soule VVHO DARES AFFIRME IT whereas the death of the soule in this life is nothing but sinne from which hee was altogether free you not onelie auouch it but you thinke no man sober that will not consent to it