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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

the Créede which the church of Christ proposed to euerie childe to learne and to euerie catechist to knowe But nowe wee are returned to the scriptures againe for Fathers they leaue as corrupters of the olde both faith and phrase wee shall goe through with more ease and ende with more speede That Sheol or Hades doe signifie heauen either in the Scriptures of the olde or newe Testament or with the Septuagint which are the translators of the Hebrue into Gréek I vtterlie denie and no man liuing shall euer bee able to make anie proofe thereof on which issue I am content to ioyne with any man that is learned and sober for the hazard of either of our credits If Sheol and Hades in the scriptures neuer signifie heauen then can they not signifie THE VVORLD OF SOVLES for so much as there is no one place common to all soules departed this life but some are in hell and some in heauen and for one word to signifie both hell and heauen so farre distant one from the other and so much repugnant one to the other is somwhat strange except it could be strongly proued Chaos did import the whole masse of heauen and earth before they were distinguished but since they were seuered and setled by the wonderful wisedome and mighty power of God so far apart one from the other and so much vnlike one to the other there are wordes in the scripture which note all that God made but none that comprise heauen and hell excluding the rest S. Paul vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the creature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the making of the world and our sauiour vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this world and the next where nothing is excepted but that heauen and hel should come to be included in one word the rest excluded I see neither whie nor howe it should be For where wordes are common some thinges must also be common as néedefull to bee expressed by those wordes but to soules in heauen and hell no positiue thing is common all things are rather contrarie Their bodies they want in both places because they are soules otherwise their states be as repugnant in all points as light and darknesse Christ and Belial yea as heauen and hell in which they are therefore as light and darknes faith and infidelitie truth and errour haue no common worde to comp●ise them being contraries each to other no more haue heauen and hell as they are she rewardes of the iust and vniust for so much as all things in either are directlie repugnant each to other Again that SHEOL or HADES may possiblie signifie heauen I vtterly deny because in heauen besides the soules of men there are the elect angels of God to whom if anie man dare applie SHEOL or HADES he must giue me leaue to thinke his iudgement to be weake and his faith vnsound Sheol and Hades you will saie signifie all that are deade in either place But you must remember that both these wordes in the Scriptures doe properlie signifie places and not pe●sons For though the ancient Gréekes vsed the word HADES first for a person and then for the place which that person gouerned yet the holie ghost knowing that the person which the Pagans meant was in déede the Diuell vseth the worde for the place and not for the person except the texte bee figuratiue In Sheol it was neuer doubted but that it alwaies signified a place and neuer anie person Nowe if neither Sheol nor Hades canne signifie both places I meane heauen and hell then canne they not signifie the worlde of soules for they bee dispersed in both those places It cannot be denied you wil saie but the olde testament referreth Sheôl as the Septuagint doe Hades both to the godlie and to the wicked after death It is most true that Sheôl in Hebrew and Hades in Greeke are applied in the olde Testament both to the good and bad The Question is not to what men but to which parts of men good or bad Sheol and Hades are referred To the bodies of men good and bad lying deade in the graue they are sometimes applied to the soules of the godlie as detained in either they are neuer applied Sheol and consequentlie HADES with the Septuagint importeth the whole death that is due to sinne and euerie part thereof but by no meanes heauen where the soules of the saintes are nor anie part of that blisse which they possesse Since then as well the death of the bodie in this worlde as the death of the soule in the next worlde were the wages of sinne Sheol and Hades doe sometimes signifie the generall state of deade bodies as when the Scripture describeth rottennesse silence forgetfulnesse senselessenesse contempt dishonour and such like to bee in Sheol And the same worde when it is referred to the soules of the wicked as there detained or of the godlie as thence deliuered for so much as the soule cannot be inclosed in the graue of necessitie the pit prepared for the soules of sinners must bee by all such textes of Scriptures intended But that Sheol or Hades shoulde signifie the worlde of Soules as well in heauen as in Hell neither hath this Refuter brought anie Texte or reason for it neither will hee euer bee able to prooue it And howsoeuer one of late hath taken vppon him to talke of those thinges like one of the Titanes with bigge and bombasted tearmes I seeing nothing in that fardell of his but Riddles and raylinges meane not to alter my course Then touching the sense of Sheol in the olde Testament I take it to bee cleare that it sometimes signifieth the graue or the state of deade bodies but neuer the world of soules which phrase the Refuter hath caught by the ende hoping at length to conueie it into the Creede But hee must first shewe vs where hee findeth anie such thing in the Scriptures before wee maie suffer him to make it an Article of our faith Against it euerie place is a proofe but for it none that I reade or they haue yet alleaged They shifte handes and in steede of the worlde of soules they bring in the graue or the state of deade bodies which is but a vaine flourish to propose one thing and to prooue an other And though you Sir Refuter goe to varying of phrases which I thinke is your best skill as The state of the deade the worlde of the deade the worlde of soules departed yet I must let you vnderstande there is great difference betwixt these speeches Sheol may extend to their bodies whose soules doe liue in heauen to their soules it cannot and therefore you must not chop in the one for the other as your instructor doth who when he would proue the world of soules falleth vp aboue head and eares into the graue The one you shall euerie where light on of the other there is no mention As when Iacob said to

The effect of certaine Sermons TOVCHING THE FVLL REDEMPTION of mankind by the death and bloud of CHRIST IESVS 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 the said doctrine 1. Corinth 3. I esteeme not to knowe any thing saue Christ Iesus and him crucified Athanasius de Incarnatione verbi dei Therefore the sonne of God tooke to him a bodie that might die that enduing it with a reasonable soule it might suffice for a full satisfaction to Death for all Imprinted at London by Peter Short for Walter Burre and are to be sold in Paules Churchyard at the signe of the Flower deluce 1599. To the Christian Reader IT is some time since good Christian Reader that lying in London and preaching at Paules Crosse as the feast of Easter drawing neer did admonish mee I made choice to speake of the redemption of mankinde by the death and bloud of Christ Iesus And because that Citie then had and yet hath as manie learned and religious preachers so some conceited and too much addicted to nouelties who spared not in their Catechisings and readings to vrge the suffering of the verie paines of hell in the soul of Christ on the crosse as the chiefest part and maine ground of our Redemption by Christ I finding how fast that opinion had increased since it was first deuised and doubting where it would end thought it my dutie publikelie to warne them that were forward in defending this fansie to take heed how farre they waded in that late sprong speculation For as these words of Dauid The sorrowes of hell besieged me and these of Ionas Out of the belly of hel I cried thou heardest my voice may be tolerablie applied to Christ if they be metaphorically interpreted of Christ as the scriptures meane them in Dauid and Ionas so if wee grow from the figuratiue vse of the worde HELL to the proper signification thereof and rise from the degrees of sorrowes and feares which pursue the Saints in this life to the highest sense and suffering of ALL and THE VERIE SAME paines and punishments which the damned do and shall endure for euer freeing Christ from nothing but from the place and continuance of hell vve make not a curious and superfluous but an erroneous and daungerous addition to the mysterie of our Saluation The better to slacke their inconsiderate heate I laboured to prooue these foure pointes vnto them First that it was no where recorded in the holie Scriptures nor iustlie to bee concluded by the Scriptures that Christ suffered the true paines of hell and so the Consciences of the faythfull coulde not iustlie bee forced to the necessarie beleeuing of anie such strange assertion Secondlie that as the Scriptures describe to vs the paines of the damned and of hell there are manie terrors and torments which without euident impietie cannot be ascribed to the Sonne of God as namely extreame Darkenesse Desperation Confusion vtter separation reiection and exclusion from the grace fauour and kingdome of God remembrance of sinne gnawing the conscience horrour of Diuels tormented and tormenting and flame of fire intolerablie burning both bodie and soule Thirdlie that the death and bloud of Christ Iesus were euidentlie frequentlie constantlie set downe in the writinges of the Apostles as the sufficient price of our Redemption and true meane of our reconciliation to God and the verie same proposed in the figures resembled in the sacrifices of the Lawe and sealed with the Sacraments of the new Testament as the verie grounde worke of our saluation by Christ and so haue beene receaued and beleeued in the Church of God fourteene hundred yeares before anie man euer made mention of hell paines to bee suffered in the soule of Christ. Lastlie where the Scriptures are plaine and pregnant that Christ DIED for our sinnes and by his DEATH destroied him that had power of death euen the Diuell and reconciled vs when we were strangers and enemies IN THE BODIE OF HIS FLESH THROVGH DEATH for wee are reconciled to God by the DEATH of his sonne and sanctified by THE OFFERING OF THE BODIE of Iesus Christ once who himselfe bare our sinnes in his BODIE on the Tree where hee was put to death concerning the FLESH Besides that the holie Ghost in these places by expresse wordes nameth the bodilie death of Christ as the meane of our redemption and reconciliation to God no considerate diuine might affirme or imagine Christ suffered the Death of the soule for so much as the Death of the soule must exclude Christ from the grace spirit and life of God and leaue in him neither faith hope nor loue sanctitie nor innocencie which God forbid anie Christian man shoulde so much as dreame Wee shoulde therefore do well to reuerence the manifest wordes of Gods Spirit in so high a pointe of Religion and suffer our selues as schollers to bee taught by the leader into all trueth what to beleeue and confesse in the mystery of our redemption and not to controle or correct the doctrine so cleerelie deliuered in the Scriptures so consonantlie retained of all learned and vnlearned in the Church of Christ for so many hundred yeares And if anie man to maintaine his deuise woulde inuent a newe hell and another death of the soule then either scriptures or fathers euer heard or spake of they shoulde keepe their inuentions to themselues it sufficed me to beleeue what I read and consequently not to beleeue what I did not read in the word of God which is and ought to be the foundation of our faith Thus farre I purposed when I first entered by Gods grace to proceede in this cause according to y e simple vnderstanding wherwith god hath endued me for the good of his Church The article of the Creed Christ DESCENDED INTO HELL I meant not to meddle with choosing rather to leaue y t vntouched then to presse any sense as a point of faith for vvhich I had not so full and faire warrant as for the redemption of man by the death and blood of Christ Iesus but the vehemencie of some contradicting that I taught and the importunitie of others requesting to knowe what they might safelie beleeue of that article made mee to alter my minde For whē some vrged others doubted that if Christ did not suffer the paines of hell whiles he hung on the Crosse that part of the Creed was added in vaine and the wordes of Dauid Thou wilt not leaue my soule in hell applied by Peter vnto Christ in

conclude he suffered the true paines of hell For those in this life did not suffer as much as their soules doe now in hell make their case neuer so desperate And therefore I maruaile howe wise men were bewitched with the sound of these wordes which hence resolued that out of all question Christ suffered the paines of the damned in hell where as the wordes inferre no such thing though we stretch them neuer so farre For in spite of our hearts before we can bring that conclusion to follow this must be the iointure of our reason All men any way forsaken of God in this life are in the true paines of hell Christ was forsaken of God ergo he was in the true paines of hell Now howe fond false and absurd the generall assertion is that all anie way forsaken of God are in the true paines of hell to men of learning and religion néedeth no long discourse Cain was a runnagate and accursed by Gods mouth Esau was a prophane person and hated of God Saul was verie desperate when he sought to the witch for God was departed from him and become his enemie Iudas was the sonne of perdition and a diuell yea manie were starke mad and possessed with diuels and yet none of them in those verie tormentes which are reserued for the damned in hell The Gentiles as Paul saith were strangers from the life of God and had no hope and were without God in the world yet were they not in the paines of hell here on earth But I hope we be not so far drowned in the depth of hell that wee will for our fansie range the sonne of God and sauiour of the world in this rable of wicked and desperate castawaies and yet though men could be so dangerouslie deuoted to their dreames this prooueth not their purpose Desperation they may stumble at if they will presse the words without anie difference betwéen the dereliction of Gods saintes and his enemies but toleration of hell paines these words will neuer conclude vnlesse we make hell to be no iudgement nor punishment after this life but onelie a terror and horror of conscience such as pursueth the wicked here in reuenge of their sinnes When the godlie complaine as often they do in the scriptures that they were forsaken of God it is not onlie a plaine absurditie but a grosse impietie to conclude of their words that they then suffered the verie paines of the damned in hell For example Sion which is the whole church of God saith in the prophet Esay the Lorde hath forsaken me and God himselfe assureth her words to bee true For a while I forsooke thee for a moment in mine anger I hid my face from thee Was the whole church for that time in the true paines of hell Dauid saith of himselfe Thou hast reiected and abhorred thou hast beene angrie with thine annointed Was Dauid then in the verie paines of the damned of his whole realme he saith O God thou hast cast vs off and beene angry with vs. Did all the people then suffer the torments of hell reiecting and abhorring are wordes of greater dislike and more detestation then forsaking and yet they infer not the paines of hell Whie then doe wee so fondlie misconster the one when we well inough vnderstande the other why stumble we at a strawe when we canne step ouer a blocke To be forsaken of God as the wicked are is to bee depriued of his fauour grace and spirit and yet they are not forthwith in hell To be forsaken as the godlie complaine they are is to be voide of comfort or destitute of helpe when their enemies assault or afflict them which is nothing néere the state of the damned For as God is said to be present by his gifts and graces so he hideth his face or forsaketh vs when he refraineth his eie from watching his eare from hearing or his hand from helping vs in the miseries and aduersities of this life If I be thought partiall let vs heare what the ancient and learned fathers purposelie write of our sauiours complaint on the crosse in whome I finde sundrie and all godlie expositions according with the truth of the scriptures and no way bending or inclining to this late deuise of hell paines The first that as Christ is our heade and we his members in such sort ioyned in one bodie wi●h him that hee suffereth in vs and we in him so were we not onlie crucified and buried but also raised and glorified in him and with him and therefore hee shewed and vttered manie thinges in his passion which ought to be referred directlie to vs and not to him but as bearing our person and speaking in our names My God my God why hast thou forsaken mee Hanc in se vocem transfigurauit Iesus vocem corporis fui hoc est ecclesiae This speech Christ transferred to himselfe saith Austen being the speach of his body which is the church The church suffered then in him when he suffered for the church euen as hee suffered in the church when the church suffered for him And as we heard the voice of the church suffering in Christ when he saide my God my God why hast thou forsaken me so haue we heard the voice of Christ suffering in his church when hee saide Saul Saul why persecutest thou mee And againe quid voluit dicere dominus non enim dereliquerat illū deus cum ipse esset deus atque filius dei Quare dicitur nisiquia nos ibi eramus nisi quia corpus Christi ecclesia Why would the Lord saie my God my God why hast thou forsaken me God had not forsaken him for so much as he was God and the son of God Why then was it said but because we were there in him the church which was his bodie Sub redemptorum suorum voce clamabat deus deus meus quare me dereliquisti In the name of his redeemed Christ said my God my God why hast thou forsaken me Ex nostra persona verba illa proloquitur non enim ipse à deo destitutus fuit sednos In our person Christ speaketh these wordes for he was not forsaken of God but we The second exposition of these words is that Christes humane nature was not protected from the rage of the Iewes but left without helpe in the power of his enemies to bee vsed at their pleasures which he calleth a kind of forsaking For God then séemeth to leaue vs whē he doth not defend vs from the furie of our foes which séeke our ouerthrow Erat aliqua causa eaque non parua quare Christum de manibus Iudaeorum non liberaret deus cumque in potestate saeuientium vsque ad mortis exitum derelinqueret There was a cause saieth Augustine and that no small cause why God did not deliuer Christ out of the handes of the Iewes but let

were inclosed in a place vnder the earth expecting Christs comming to bee carried vp to heauen of which I haue spoken as much as is néedfull in the treatise before yet they absolutelie acknowledge that Christ descending destroyed the kingdome of Satan and fréed all the faithfull from euer comming thither The rest of the Confuters talke is like y e froth of the sea which wind waues roll to and fro sometimes he runneth this way and then backe againe another way saying and vnsaying hee knoweth not how nor what Sometimes he saith the Creede and namely this article Christ descended to Hades could not bee made long after the Apostles time whereof Ignatius and others most ancient do speake In another place he saith We find almost all the Creedes certainlie the most ancientest and the best of them to want these wordes of Christs descending into hell In one place he saith The Creedes which we find in Ignatius Irenaeus Iustinus Martyr Tertulliā Origen Athanasius Augustinus the Nicene Cōstantinopolitan Toletan Ephesine al these neuer thought that Christs going downe to hell was anie distinct or certaine Article of the Christian faith And yet before he confessed y ● Ignatius and others most auncient doe speake namelie of this Article But Sir haue these Creedes which here you cite all the rest of the Articles that are in the Apostles Creede I hope there want in some of them a good manie For these rehearsals in the eldest Fathers doe but touche some of the Articles of the Creede and shewe that there was such a compendious briefe of the Faith receiued amongst Christians from the beginning The Councels of Nice Constantinople Ephesus and others want euerie one of them sundrie Articles that are in the Apostles Creede and adde other that are not there so as in deede they are rather expositions then recitals of the Apostles Créed And yet I hope Athanasius creede hath this Article in precise wordes and rehearseth it as a part of the Catholike faith that Christ descended into Hell Neither is there anie one of these Fathers whome heere you haue named as Ignatius Irenaeus Iustinus Martyr Tertullian Origene Augustine but they expresselie touche and teache Christes locall descent to Hell as all the rest doe without exception And if Councels will content you you shall not goe farre for both Prouinciall and Generall The Councell of Alexandria that wrote to represse the heresie of Nestorius maketh the spoiling of hell a part of Christes resurrection and saieth Tertia Die reuixit expolians infernum Christ rose againe the thirde daie hauing spoyled hell This confession was read and allowed as Catholike in the first generall Councell of Ephesus in the great Councell of Chalcedon and in the fifth generall Councell of Constantinople So that fathers and Councels both decumenicall and prouinciall haue receiued and approoued this article euen from the foundation of Christs church as a part of Christes resurrection howsoeuer they did not alwayes annexe it to their Creedes With like follie and inconstancie he saith it is the naturall and necessarie deuision of the articles of the Creede that these Christ suffered was crucified dead buried descended into hell should concerne Christs humiliation and hee supposeth euerie sensible man will confesse so much whereas he himselfe expoundeth the last of them to haue this meaning that Christes soule ascended to heauen Now to ascend to heauen euery boy knoweth is a part of Christes exaltation and not of his humiliation Howe his note booke deuideth the Creede I know not but Saint Paule whence this diuision hath his ground saieth this is Christs exaltation that at the name of Iesus euerie knee should bow of things in heauen earth and vnder the earth which is hell His humiliation stretcheth no farther then the death of the Crosse then beginneth his exaltation With like discretion when I alledged the Parable from Christes owne mouth that his triumph ouer Satan must haue thrée parts the ouerrunning the binding the spoyling of Satan and his kingdome and further from that Parable I deriued nothing This wisdome to shew himselfe learned crieth out a fine toy or rather a shamefull gloze by vnsauorie allegorizing to corrupt the Text. Is this a good waie to prooue Articles of the fayth videlicet by Allegories As if the moste parte of Christes doctrine were not deliuered by Parables and Allegories The parables of the Sower of the labourers in the vineyard the husbandmen killing the heire of good trees straight gates of the lost sheepe vniust Steward and vnrighteous Iudge of Tares sowed by the enemie and haruest at the end of the world of the great Supper and wedding garment of the wounded Samaritane and wise virgins of the prodigall sonne and euill seruants one y t neglected his masters talent the other that imprisoned his fellow of the rich man Lazarus to be short the allegories of light of salt of leauen of chaf●e of the vyne and branches of the good shepheard and a thousand such in the prophets Euangelists and Apostles do they teach no matters of faith What Buzzard was euer so blind as so to saie no points of faith maie be prooued by allegories Had I extended the Parable farder then Christ himselfe did or applied it to anie other purpose then he did there might haue beene some cause of quarrell but kéeping my selfe preciselie both to the Scope and words of our Sauiour I could not tread awrie But in a brauerie to chalenge all the Parables and allegories in the Scriptures as vnfitte to teach points of faith neuer came in anie sober mans head As you vse the Scriptures so you vse the Synode of this Realme that is you arrogantlie and absurdlie falsifie it The manifest meaning of the whole Synode of this Realme which is our publik doctrine and established by law in England APPARENTLY RENOVNCETH saie you this doctrine of Christs going downe to the hell of the damned If you prooue that you saie I must confesse it is verie materiall by Gods grace I my selfe will reuoke all that I haue said in this point but if you brag not onlie without cause but against the verie trueth and tenor of their proceedings are you not worthie in steede of H. I. to be named W. F but let vs heare how this appeareth Euen thus the Synode before holden in king Edwards time affirmed this doctrine directly and expresly in their article of Christs descent to hell This Synode comming after repeateth and ratisieth apart of that article in expresse words but part of it euen all and euerie whit that containeth this doctrine expreslie of Christs going downe to the hell of the damned all this I saie our Synode anno 1562 cutteth off it putteth out it casteth awaie The words are these of the former Synode Quemadmodum Christus pro nobis mortuus est sepultus ita est etiam credendus