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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	fall_v	zion_n	59	3	8.3280	4	false

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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

together Góod Sir awake out of your sleepe and learne at least to vnderstand before you aunswere As this presumer euerie where with disdaine casteth away the iudgements of the fathers which I produce preferreth his owne peeuish conceite before them all so when he reporteth my reasons he either ignorātlie mistaketh them or purposelie peruerteth them y ● they may the lesse encumber him In the effectes of Christes crosse I noted out of the Apostle to the Hebrues three properties of the true propitiatorie sacrifice which tooke awaie the sinne of the world It was a bodilie a bloudie and a deadlie sacrifice and amongst manie reasons to confirme the same I brought these two which the conf●ter after his forgetfull maner roueth at The first in effect was this The true sacrifice for sinne which the Redeemer should offer was shadowed and foreshewed by the sacrifices which God commanded and accepted in the old testament but the sacrifices of the Patriarches and of the faithfull appointed by Moses foreshewed and figured a bodilie bloudie and deadlie sacrifice and no paines of hell therfore the true sacrifice for sinne was made by the bodie bloud and death of the Redéemer and not by the paines of hell suffered in his soule The second this As the sacrifices of the law prefigured what the Sauiour of the world should do for the abolishing of sinne so the sacraments of the newe testament confirme and scale that performed in the person of Christ Iesus which was the true propitiation for our sinnes and price of our redemption but the sacraments of the new testament and speciallie the Lordes supper declare and confirme vnto vs the bodie of Christ giuen for vs vnto death and his bloud shed for the remission of our sinnes therefore this was the true propitiation for our sinnes and price of our redemption and not the paines of hell suffered in the soule of Christ as some imagine To the first the Confuter answereth The proposition is false taking it generally The carnall sacrifices of the Iewes signified that which they were apt to signifie but not anie further The sacrifices of beastes coulde not prefigure the personall vnion of God and man nor the reasonable and immortall soule of Christ nor his resurrection all which were necessarie pointes in the meritorious sacrifice Secondlie he denieth the assumption For certaine of the Iewes sacrifices set foorth the sufferinges of the soule of Christ also As the scape Gote in the 16. of Leuiticus which was a sin offering though it were sent awaie free and vntouched To the reason drawne from the Sacraments hee saieth Wee are to answere as we did before These are bodilie and earthlie Elements and therefore fitte to set soorth bodilie and apparant effects in Christ they can not set out the spirituall and inuisible effects in him And yet the ceremonie of breaking the bread which is to shewe that Christes bodie was broken for vs can not belong properlie to the bodie but to the soule These I trust are your words now heare my replie I had no such proposition as you frame to your selfe that either the sacrifices of the lawe or Sacraments of the Gospel were figures of our whole and absolute redemption which is as you expound it of all the fruits and causes of our redemption This is your euasion not my proposition I tolde you that as God had promised so the faithfull beléeued that his owne sonne should be the Seede of the woman and by his death and bloud should purge their sinnes To continue this promise and confirme the faith of all before and vnder the lawe God appointed bloudie sacrifices as continuall remembrances and figures not of the person nor of the function of Christ but of the Sacrifice by which hee shoulde abolish sinne to wi●te by his bodie slaine and his bloud shedde which the carnall sacrifices were fittest to resemble since God would not haue the bloud of anie man but of his owne sonne shedde for remission of sinnes My proposition then speaketh of the true sacrifice for sinne and auoucheth that to bee the true sacrifice for sinne which was shadowed and figured by the death and bloud of those beasts that God comma●●ded to bee offered vnto him This proposition you doe not denie for you graunt The Iewes sacrifices signified what they were apt to teach and signifie but they were apt and ordained of GOD to teach the Iewes that by the death and bloud of the Messias they shoulde bee redeemed and saued from their sinnes ergo they were apt and ordained of God to figure and shadowe the true propitiatorie sacrifice And so the patriarkes and Prophetes beléeued and expected whose faith and hope could neither be vaine nor frustrate since they were thereto directed by Gods owne appointment This proposition be you Christian or Iewe you may not denie and therefore you doe well to denie the assumption and to affirme that certaine sacrifices of the Iewes as namelie the scape Goate in the 16. of Leuiticus did signifie the immortall soule of Christ which was a sacrifice for sinne and did properlie beare our sinnes and suffer for our sinnes But Sir if a man aske you howe you proue that the scape Goate signified the soule of Christ what haue you to saie Because both Goates saie you are a sacrifice for sinne as the Text speaketh You abuse the Text and deceiue your selfe The wordes are Aaron shall take of the assemblie of the children of Israel two hee Goates f●r a sinne offering that is to make a sinne offering of one of them on which the Lordes lotte shall fall So followe the wordes in the 8. verse of that chapter Aaron shall cast lottes ouer the two hee Goates one lotte for the Lorde and another lotte for the scape Goate And Aaron shall offer the Goate on which the Lords lot shall fall and MAKE HIM A SINNE OFFERING The taking of the Goates from the people doth not make them sacrifices for sinne but the offering them vnto the Lord by the Priest so that though two were taken yet lots were cast which of them should hee the sinne offering and which of them the scape Goat which consequentlie was no sinne offering because that was made a sinne offering on which the Lords lot fell And so if the scape Goate did signifie the soule of Christ as you affirme more boldlie then wiselie then was not the soule of Christ a sinne offering neither did it suffer for sinne if your owne example maie bee trusted Howbeit what the scape Goate signified I am not so forwarde to pronounce as you bee though I haue better warrant so to doe then you haue For Cyrill or as some thinke Origen writing vpon that place of Leuiticus 〈◊〉 If all the people of God were holie there shoulde not bee two lottes cast vpon the Goates one to bee offered to the Lorde the other to bee sent to the desart but there should bee one lotte and one offering

but relieued supported inwardly by the power of gods spirit in which he reioiced whiles his flesh indured bitter and sharpe torments And this rule When I am weake then am I strong was true in Christ and after his example shall be in all his members For Gods power is perfited in infirmitie Very gladly therefore must all the godlie reioice and take pleasure in their infirmities that the power of Christ may dwell in them How can this be called Christs power if he wanted it in his infirmities and afflictions And if we haue it from him why presume we to take it from him in the time of his sufferinges Shall the scholler be aboue his maister or the seruant more perfect then his Lord Yea then God manifested in the flesh But I hope men learned will take good héede howe they diminish the comfort of Christs crosse we must looke to Iesus the authour and finisher of our faith If he were amazed perplexed and forsaken in his afflictions who shal raise and comfort vs in our extremities Hee that himselfe was astonished and ouerwhelmed with his sufferings on the crosse It may then be said vnto him Phisition heale thy selfe Shall hee comfort vs that could NOT COMFORT himselfe Can wee REIOICE AND TAKE PLEASVRE in following his steppes when hee sanke vnder the burthen and suffered both his fayth and hope for the time to faile But farre be from vs these vnsauorie thoughts and vnséemelie spéeches It was fit that hee from whom and by whom are all things should CONSVMMATE BY AFFLICTIONS THE PRINCE OF OVR SALVATION that shoulde bring many sons vnto glorie the selfe same way that he went before them Which cannot be by doubting distrusting the fauor and help of god much lesse by suffering induring the paines of the damned but by desiring through loue and reioicing vnder hope to take vp Christs crosse and follow him delighting in reproches necessities persecutions and anguish for Christs sake that when his glorie shal appeare we may be glad and reioice with fulnesse of euerlasting ioy Do we then exempt the Lord Christ from all sense of his fathers wrath against our sins whiles we defend in him peace and ioy of the holie ghost as he hung on the crosse There is a feeling of gods wrath which may stand with the pacification consolation of the inward man and there is a sense of Gods wrath which ouerthroweth both and bréedeth a fearful apprehension of Gods displeasure towards vs in which is neither peace nor comfort All the miseries of mans life whatsoeuer they be came first frō the force of gods wrath reuenging sin and therfore not only death damnation but al kinds of troubles paines griefs in our states bodies and minds which shorten or sower this present life are degrees of gods wrath chasticements of our transgression and corruption When the plague was kindled amongst the people for murmuring against Moses Aarō Moses said to Aaron take y e censer put fire incense therein go quickly vnto the congregation and make an atonemēt for thē for there IS VVRATH GONE OVT FROM THE LORD the plague is begun When the prophet Iehu reproued Iehosaphat for aiding Achab the king of Israel he said wouldst thou help the wicked and loue them that hate the lord euen for this cause WAS THE VVRATH OF THE LORD VPON THEE The prophet Esay comforting the church saith Awake awake and stand vp ô Ierusalem which hast drunke at the hand of the Lord THE CVP OF HIS VVRATH By the prophet Micheas the Church humbleth her selfe vnder the hande of God in these wordes I will BEARE THE VVRATH of the Lord because I haue sinned against him vntill he plead my cause and execute iudgement for me Euerie where the like is vsed in the scriptures I VVAS VVROTH with my people and gaue them into thine hand saith God to Babylon and thou didst shewe them no mercie but didst lay a verie heauie yoke vpon the auncient So Ieremie complaineth to God Thou hast vtterly reiected vs thou art EXCEEDINGLY ANGRY VVITH VS These and many such places more mention the wrath of God which the saints seruants of god tasted and felt for their sinnes but they do not import that Gods eternall fauour and loue towards his children in heauenlie things was vanished or changed The foundation of God standeth sure yea the gifts and calling of God are without repentance And therefore it is vtterlie impossible that Gods election should alter or that hee should not loue his owne vnto the end but iudgement beginning at the house of God wee are chastened of the Lord that wee should not be cōdemned with the world And albeit y t bitternes of affliction some time bite so neere that the conscience of our sinnes accusing vs as vnworthie to bee the sonnes of God feare calleth Gods fauour in question for the time yet that temptation riseth from the guiltines of our hearts and weaknesse of our faith which giueth way to the diuel otherwise as we ought to béene god will be merciful to our iniquities remember our sinnes no more for his couenant made with vs in the bloud of his sonne so should we bee fallie perswaded that when we endure chastening bee it neuer so sharpe God offereth himselfe vnto vs as vnto sonnes for what sonne is it whome the father chasteneth not So that if wee bee without correction whereof all are partakers wee are bastards and not sonnes since God chasteneth vs for our profite that wee might be partakers of his holines This correction and chastisement of God because it seemeth greeuous for the present and not ioyous is called in the scriptures the rodde and wrath of God not that Gods loue ceaseth when he correcteth his children for whom the Lord loueth he chasteneth and he scourgeth euery sonne that hee receiueth But as the blessings which he abundantly bestoweth on vs do manifest his gracious and vndeserued mercy so the plagues with which he visiteth our sinnes do witnes his righteous and prouoked iudgement And in that sense must we reckon them to be the signes and effects of Gods wrath For as he is iustly offended with our iniquities because they resist his will dishonour his name and grieue his holie spirit by whō we are sealed vnto the day of redemption so when hee chasteneth our transgressions the scourge which we feele is trulie said to be the wrath of God not that God is touched with anie pe●turbation or alteration in himselfe but his iustice leadeth him to inflict that punishment on vs as well to bring vs to hate that we haue done by godlie sorrow as to make vs more warie how we attempt the like which is religious feare restraining vs from often and easie offending the maiesty and sanctitie of God But this vengeance of our sinnes because

haue in the treatise more at large expressed Was not his soule you will aske IN HIS Fathers handes till the time of his Resurrection Who doubteth that As if to subdue hell with the glorie of his presence did not prooue the hande of GOD to bee rather mightilie with him then anie waie to leaue him and that to bee true which was forespoken by Dauid in his person Thou wilt not leaue my soule in hell The handes of God you thinke signifie heere his ioyfull presence and the possession of heauen Who tolde you so Was Dauid dying when hee saide Into thine handes I commende my spirite thou hast redeemed mee Lord God of truth Was Sion not on earth but in heauen when the Prophet saith of her Thou shalt bee a crowne of glorie in the hand of the Lord and a royall Diademe in the hande of thy God it shall no more bee saide to thy land Desolate for thy land shall haue an husbande Was the king of Iudah then in heauen when God saide of him Though Coniah the sonne of Iehoiakim king of Iudah were the Signet of my right hand yet would I plucke thee thence Gods hand signifieth his power and protection and could there greater fauour power or protection bee shewed to the soule of Christ then for God in raising him from the dead not onelie to treade death but euen hell and Satan vnder his feete Call you this a most inglorious and vile debasing for the humane nature of Christ to haue all power in heauen and earth in which Hell also must bee comprised to bee deliuered vnto him and to bee made Lorde ouer all not onelie men and Angels but euen enemies and diuels From this honour and power whereof it is said Thou hast subiected all things vnder his feete maie no creature in heauen nor in hell be excepted And therefore if this bee a vile debasement I knowe not what glorie meaneth The purpose then of Christes descent to hell giueth honour to him ouer all his enemies and comfort to vs against the power and terrour of hell which wee see dissolued and spoyled by our heade in our names and for our sakes for so much as beeing ioyned to him as members of his bodie of his flesh and of his bones hell hath nowe no more right to vs then to him since it is not possible but the heade muste bee where the members are And Christ himselfe hungreth and thirsteth and is naked and sicke imprisoned and persecuted in euerie one of his members euen in the basest and lowest of them and this no more impeacheth the all sufficient merite of Christes Crosse then his resurrection from the dead doeth the third daie after his death and all things finished on the Crosse needefull to bee suffered for our redemption which in your ●ranticke humour you seeme to detest as BLASPHEMOVS The proofe that hee went thither you will saie is all if that were once cleered the rest woulde soone bee accorded I maie not for your pleasure Sir Refuter stande to rippe vppe and repeate the thinges which were then deliuered and are now published there you may looke If you like them not giue mee some reason besides your owne rouing conceit and it shall bee soone answered It is no where written in the Scriptures you will saie Saint Austen iudiciallie and resolutelie telleth you it is written in the Prophet Dauid and so expounded by Saint Peter and of that iudgement were all the Fathers of Christes Church without exception Athanasius saith it is a parte of the Catholike faith without beleeuing the which we can not be saued And s●re the words be plaine enough if you leaue wresting them from their right and true signification to serue your affections What can be plainer Thou wilt not leaue my soule in hell besides the Article of our Créede He descended into hell Your answer is This is euident that the worde hell in our vulgar Creede is vnfit corrupt and starke naught For this I affirme it is onelie the Fathers abusiue speaking and altering the vsuall and auūcient sense of Hades that hath bredde this errour of Christes descending into hell Their vnapt and perilous translating into Latine Inferi and our naughtie and corrupt translation in English hell hath confirmed the same And note here first it is a thing too rife with the Fathers yea with some of the auncie●test of them to alter and chaunge the authenticke vse of words whereby consequentlie it is easie for errours and grosse mistakings to creepe in As Chirotonia to signifie ordination of Ministers when it signifyeth authenticallie the peoples giuing of voices in election Kleros to signifie onelie the Cleargie when it signifieth all the flocke Euen so trulie the Greeke fathers vse Hades and the Latine Inferi to signifie hell properlie and particularlie that is the place of the damned But this is a meere and plaine abusion of these wordes and speciallie of our worde most in question that is Hades They haue much altered and changed the authenticke and true vse thereof You begin nowe to shewe your selfe in your right hue All the Greeke and Latin fathers that euer were in the Church of Christ all the English teachers that haue béene since this nation receiued the faith neuer vnderstood the signification of the word Hades til you came of late to bring vs newes of Socrates fansie and Ciceros diuinitie to correct the Creede Ignatius Clemens Origen Athanasius Eusebius Basil Nazianzene Epiphanius Chrysostome Cyril Eustathius Theodotete with a thousand more naturallie borne Greekes and manie of them nothing inferiour to Plato or whom you can name euen for their eloquence in the Greeke tongue were they all ignorant of the worde Hades which boies in Grammar schoole doe well vnderstande Or did they all conspire one after another to falsifie the faith Irenaeus Tertullian Cyprian Lactantius Ierome Ambrose Austen Hillarie Prudentius Prosper Fulgentius with infinite others great Schollers and pillars in the Church of GOD had none of them the skill to knowe what Infernum or Inferi meant till you sprang vp to restore the Latine tongue to his originall integritie Or did they all concurre purposelie to corrupt the Creede Which will you take from all these fathers religion or learning If you leaue them so much vnderstanding as the boies haue nowe in Paules Schoole they coulde not mistake either Hades or Inferi And therefore you may talke thus long enough before you shall gette anie sober Reader to beleeue you He must bee as farre infected with this frenzie as you your selfe are before this will anie way sinke into his head that none of these vnderstoode their owne naturall language But they haue mistaken other wordes you saie as well as these namelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In deede you or they haue grosselie mistaken the one the other is not that I knowe in question vnlesse you take vppon you so