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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

secundum caeterarū naturam sed etiam nullo mortificata peccato vel damnatione punita est quibus duabus causis mors animae intelligi potest Surely the soule of Christ saith Austen was not only immortall in nature as the rest but was NEITHER DEAD WITH ANY SIN nor PVNISHED WITH DAMNATION which two wayes the death of the soule may be vnderstood If then neither transgression nor damnation may be ascribed to the soul of Christ it is euident he suffered not the death of the soule yea to subiect the soule of Christ to either of these two deaths which onelie are the deaths of the soule were more horrible blasphemie then I hope anie Christian man meaneth to incurre But I mistake the death of the soule I must confesse I therein followe the sacred Scriptures and ancient fathers other kinde of death of the soule I know none because I reade none iustlie prooued These two are manifest in the scriptures That sinne killeth the soule besides manie other places before cited Saint Paule shortly sheweth in these words SIN REVIVED BVT I DIED for sinne deceiued me and slue me And likewise our sauiour except you beleeue you shall die in your sinnes That euerlasting death is the wages of sinne I take it to be as cleare a case as the former These shal go into euerlasting punishmēt saith Christ to the wicked They shall be punished with euerlasting perdition saith Paule of the ignorant and disobedient The smoke of their torments shal ascend euermore saith Iohn in his Reuelation The lake burning with fire and brimstone this is the second death Howe the ancient fathers define the death of the soule is soone séene by their writings Dicam audacter fratres sed tamem verum Duae vitae sunt vna corporis altera animae sicut vita corporis anima sic vita animae deus Quomodo si anima deserat moritur corpus sic moritur anima si deserat Deus I wil speake boldlie saith Austen but trulie There are two sortes of life one of the bodie another of the soule As the soule is the life of the body so God is the life of the soule as if the soule depart the body dieth so dieth the soule if God forsake it Mors proprie non est ●a quae animam à corpore sed quae animam à Deo separat ● Deus vita est quia Deo separatur mortuus est That is not properly death saieth Cyrill which seuereth the soule from the bodie but that which seuereth the soule from God God is life and therefore hee that is separated from God is dead Anima quae peccat moritur non vtique aliqua sui dissolutione sed merito moritur Deo quia viuit peccato Ergo quae non peccat non moritur The soule which sinneth dieth sayeth Ambrose not by anie dissolution of her substaunce but worthilie dieth shee vnto God because shee liueth vnto sinne The soule then which sinneth not dieth not Anima in corpore vita est carnis Deus vero qui viuificat omnia vita est animarum Sicut mors exterior ab anima diuidit carnem ita mors interior à Deo separat animam The soule in the bodie saith Gregorie is the life of the flesh but God that quickeneth all things is the life of the soule as the outwarde death diuideth the bodye from the soule so the inward death diuideth the soule from God Sicut anima vita est corporis ita Deus vita est animae Mors animae separatio à Deo mors corporis separatio animae à corpore As the soule is the life of the bodie so God is the life of the soule saith Bernard The death of the soule is to be separated from God the death of the bodie is the departure of the soule from the bodie Neither doe I sée howe this definition of the death of the soule can be auoyded or amended For can there be life from any other but onelie from God If it bee good it must come from the fountaine of all goodnesse and● none is good but onelie God Then the soule which is partaker of God is partaker of life and to be seuered from God is to be seuered from life which is the true description of death Rightly therefore do the auncient Fathers teach that Christ dying for our sinnes suffered ONLY THE DEATH OF THE BODIE but not of the soule and the scriptures wheresoeuer they mention the death of Christ must haue the like construction For the soule of Christ could not die so long as it had the presence and assistance of Gods spirit yea we leaue him neither faith nor hope loue nor ioy obedience nor patience nor any other merites or vertues if wee subiect him to the death of the soule for these are the buds and fruits of life From which if we cannot exclude the soule of Christ no not for a moment without sacrilegious impietie it remaineth that Christ neither suffered nor tasted the death of the soule but onelie the death of the bodie In his bodie he bare our sinnes on the tree and reconciled vs vnto God in the BODY OF HIS FLESH THROVGH DEATH when we were straungers and enemyes in heart by reason of our euill workes Quid est enim quod vini●icatus est spiritu nisi quod eudem caro QVA SOLA FVERAT MORTIFICATVS viuificante spiritu resurrexit Nam QVOD ANIMA FVERAT MORTIFICATVS IESVS hoc est eo spiritu qui hominis est QVIS AVDEAT DICERE cum mors animae non sit nisi peccatum à quo ille omnino immunis fuit Mortificatus ergo carne dictus est quia secundum SOLAM CARNEM mortuus est What is meant by this that Christ was quickened in spirite but that the same flesh IN WHICH ONELIE HE DIED rose againe quickened by the spirite For that Iesus was DEAD IN SPIRIT WHO DARE AVOVCH I meane in his humane spirite since as the death of the soule is nothing but sinne from which hee was altogither free And least wee shoulde thinke this slipte his penne elsewhere hee largelie and learnedlie handleth the same matter Diabolus per impietatem MORTVVS EST IN SPIRITV carne vtique mortuus non est nobis autem impietatem persuasit per hanc vt in mortem carnis venire mereremur effecit Quô ergo nos Mediator mortis transmisit ipse NON VENIT hoc est ad MORTEM CARNIS ibi nobis Dominus Deus noster medicinam emendationis inseruit quam ille non meruit By sinne the Diuell DIED IN SPIRIT in flesh he died not but to vs hee perswaded sinne and thereby brought vs to deserue the death of the flesh Whither then the mediator of death cast vs and came not himselfe that is to the death of the bodie euen there the Lord our God appointed a medicine to cure vs which the Diuell neuer

and did hee reuoke that which suddainly slipt from him All praier without faith is sin in Gods sight What then was Christs praier if it were directlie bent against the determined purpose and reuealed will of God but euident sinne His thrise repeating the selfe same words with good distance of time betwéene and aduised and vehement zeale what was it if it still needed to bee reuoked and amended but a voluntary spurning at the stedfast decree and eternall counsell of God for mans redemption But god forbid we should so cōceiue of our sauior as if there were in his deeds words or thoughts the least inclination to contradict his fathers resolution He was not onely patient without refusing but obedient without misliking his fathers wil. Esay saith of him He was oppressed and afflicted yet did hee not open his mouth Hee was brought as a sheepe to the slaughter and as a Lambe is dumbe before his shearer so opened hee not his mouth Doth the holie ghost giue him this testimonie that hee mildelie and silentlie bare all the oppressions and afflictions that were laide on him and shall we dare auouch that hee vehementlie and often struggled and striued in his praiers against the knowne will of his Father and sought by all meanes to decline the worke for which hee came into the worlde His flesh they will saie feared death though his spirit submitted it selfe to the will of his heauenlie Father As if his flesh did praie and not his spirite if then his praiers were passionate and vnaduised his spirit cannot bee excused from consenting and yeelding thereto And where do we learne that Christes flesh refused the lawe of his minde and so preuailed against the spirite that it wrested from him inconsiderate and disobedient thoughtes and wordes or when wee thus saie doe wee not plainelie bring the sonne of GOD within the communion of our sinnefull corruption But his spirit was amazed with feare and so hee knewe not what he praied We take too much vpō vs to put Christ besides himselfe when it pleaseth vs. His praiers in the garden were zealous but religious vehement but reuerent mourneful but faithful He offered vp strong cries and teares but HE VVAS HEARD in that he asked and so long as God performed what Christ desired it is more then presumption to challenge his praiers as inconstant and wauering For my part though I could not conceiue the sense of Christes praier in the garden yet do I fully resolue he was most assured in faith his praier should take effect His oftē repeating y e same words noteth how great a thing hee requested at his fathers hands which yet he obtained though it were neuer so great That which you call a reuocation I take to bee a limitation wherby Christ declared he neuer ment to aske or haue any thing against his fathers liking nor in any sort to prefer his owne choise or ease before his fathers will If this be a trance then faith and obedience are no fruits of Gods spirit but fits of a distempered humor and in the end we shall conclude godlines to be madnes For greater submissiō or more deuotiō then Christ vttered in that agony can no man shew If therfore we condemne this as a maze in Christ when shal zealous and deuout persons be in their wits But the scripture saith he was AFRIGHTED ASTONISHED The liuely beholding of Gods maiesty or mās misery might both afright astonish his humane nature on the suddaine but presently recollecting himselfe he fell to vehement and intentiue praier and therein continued almost an houre not warbling in his wordes nor wauering in his petitions or affections but perseuering in the same minde in the same matter till he obtained his desire Nowe to be abashed at Gods presence declared his pietie and to bee stricken at the heart with the feeling of vengeance prouided for vs commended his charitie Lay these two deuotion to God and compassion towards men as the grounds causes of his Agonie and you shall easily cleare this foule heape of absurdities and impieties that now pursueth the contrarie position It is humilitie for mans infirmitie to shake and tremble at the appearance of Gods glorie It is mercie to stand defixed and euen astonished with the sense and griefe of mans finall iudgement and eternall punishment From this fountaine that is from the meditation of the diuine Maiestie and commiseration of humane miserie if we deriue the HEAVINES of heart FEARE and ASTONISHMENT which Christ suffered or shewed in his agony we can do him no wrong because the more violent the more eminent signes they were of submission to God and compassion on man his faith and loue not being oppressed with stupiditie but inflamed with such vehemencie that the weakenesse of mans flesh not able to followe the readinesse of his spirit rauished with a wonderfull feruencie to giue himselfe to saue the worlde might for the time faile in the exteriour actions and offices of the bodie But we must beware that we continue not this astonishment when he came to his praiers For in praier the heart must be not one lie prepared and aduised but sincerelie affected and wholie deuoted to aske nothing but that which tendeth to Gods glorie and agreeth with Gods will He that otherwise asketh anie thing at Gods hands prayeth not but presumptuouslie tempteth God and seeketh to make the wisedome and power of God seruiceable to his corrupt appetites You knowe not what you aske said Christ to the sonnes of Zebedee when he refused their petition and reproued their follie How shall we beléeue wee shall receiue if we aske we knowe not what Faith must be rightlie direc●ed and throughlie perswaded before it can obtaine Christes prayers then in the garden were neither abrupt without sense nor wauering without faith that they néeded bee excused or corrected but his deuotion was instant and perswasion constant that he should preuaile and therefore hee ceased not to aske the selfe same thing thrise till hee was heard and strengthened by an Angel from heauen He asked that they will say which was not granted I am resolutelie of another minde My reasons are first the Apostle sayeth HE VVAS HEARD offering vp strong cries and teares Secondlie Christ himselfe sayeth Father I thanke thee because thou hast heard me I knowe THOV HEAREST ME ALVVAYES And howe coulde it be otherwise For if he prayed according to the will of God he must needes bee heard and agaynst the will of God hee neither did nor woulde praie For that were sinne in him that was not ignorant of Gods will both determined and reuealed And God forbid we should bee so wicked as to say or thinke that Christ would thrise in most earnest prayer impugne his fathers will so well knowne and so often foretolde by his owne mouth I beléeue rather his owne report of himselfe for hee coulde not lie I doe nothing sayde