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book_n	dead_a	open_v	stand_n	2,207	5	11.9170	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43554	Theologia veterum, or, The summe of Christian theologie, positive, polemical, and philological, contained in the Apostles creed, or reducible to it according to the tendries of the antients both Greeks and Latines : in three books / by Peter Heylyn.	Heylyn, Peter, 1600-1662.	1654 (1654)	Wing H1738; ESTC R2191	813,321	541

Fathers as do touch upon it as may appear by that of Hilarie and Ambrose before delivered By which the other passages of holy writ as Iude v. 6. Mat. 8.29 and Rom. 2.5 it is plain and manifest that the torments of the damned and the Devils too which are inflicted on them for the present time are far lesse then the vengeance of eternal and external fire reserved untill the day of judgement and then augmented upon all the reprobate both men and Angels For grant the most which had been said by any of the Antients as to this particular and we shall finde that it amounteth to no more then this that the souls of wicked men departed are presently made to understand by the righteous judge the sentence due unto their sins and what they are to look for at the day of doome Postquam anima de corpore est egressa subito judicium Christi de salute cognoscit as St. Augustine hath it Which being once made known to the sinfull soul standing before the throne of Christ in the sight of heaven she is forthwith hurried by the evill angels to the mansions of hell where she is kept as in a Prison under chaines and darknesse untill the judgement of the great and terrible day Iude v. 6. And so we are to understand those words of St. Cyril saying Anima damnata continuo invaditur a daemonibus qui eam crudelissime rapiunt ad infernum deducunt unlesse we rather choose to refer the same unto the executing of the sentence of their condemnation at the day of doome as perhaps some may But howsoever they be hurryed by the Devils into the darknesse of hell as to the place wherein they are to be secured till the day of judgement yet that they feel that misery and extremity of torments which after the last day shall be laid upon them neither they nor any of the Antients have delivered to us For of that day it is not the day of their death of which Scriptures doe report such terrible things saying that the heavens shall vanish away and be rolled up like a scroule that all the mountaines and the hils shall be moved out of their places and that the Kings of the earth and the mighty men c. that is to say the wicked of what sort soever shall say unto the hils and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb for the great day of his wrath is come and who is able to endure it And certainly the terrors of that day must needs be great incomprehensible not only to the guilty conscience but even unto the righteous souls who joyfully expect the coming of their Lord and Saviour For in that day the Sun shall be darkened and the Moon shall not give her light the Stars shall fall from heaven and all the powers thereof shall be shaken And the signe of the Son of man shall appear in heaven and then shall all the kindred of the earth mourne and they shall see the son of man coming in the cloudes of heaven with great power and glory And he shall send his Angels with the great sound of a trumpet and they shall gather together the Elect from the four windes from one end of the heaven to the other So far we have described the fashion of that dreadfull day from the Lords one mouth St. Luke unto these former terrors doth add the roaring of the Sea and the waters also St. Peter that the elements shall melt with fervent heat and that the earth also and the works thereof shall be utterly burned In this confusion of the world and general dissolution of the works of nature the Lord himself shall descend from heaven in a shout and in the voice of an Archangel and the sound of a trumpe and the dead in Christ shall rise first Then we which live and remain shall be caught up together with them in the clouds for though we shall not all die we shall all be changed 1 Cor. 15.51 and all together shall meet the Lord Jesus in the Aire The meaning is that at the sounding of this last trump the very same bodies which the Elect had before though mangled by tyrants devoured by wild beasts or burnt to ashes shall be raised again and being united to their souls shall be made alive and rise out of the bed of sleep like so many Iosephs out of prison or Daniels from the den of the roaring Lyons But as for such of the Elect who at that sudden coming of our Lord shall be found alive the fire which burneth up the corruptions of the world and the works thereof shall in a moment in the twinkling of an eye as St. Paul telleth us overtake them as it findeth them at their several businesses and burning up the drosse and corruption of their natural bodies of mortall shall make them to be immortall which change shall be to them in the stead of death In this sort shall they meet the Lord coming in the cloudes of the Aire where the Tribunall or judgement-seat of Christ shall be erected that the ungodly man the impenitent sinner who is not capable of coming into heaven for so much as a moment for no unclean thing or any one that worketh abomination shal finde entrance there Apocal. 21.27 may stand before his throne to receive his sentence So witnesseth St. Iohn in the Revelation And I saw a great white throne and him that sate on it from whose face fled away both the earth and the heaven And I saw the dead both small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged of those things which were written in the books according to their deeds And the Sea gave up the dead which were in her and death and hell delivered up the dead which were in them and they were judged every man according to his works And whosoever was not found written in the book of life was cast into the lake of fire To the same purpose and effect doth Christ himself describe this day and the manner of his coming unto judgement in St. Matthews Gospell that which St. Iohn calleth the white throne being by Christ our Saviour called the throne of his majestie Mat. 25.31 At which time all the nations of the world being gathered together before him the good being separated from the bad and a brief repetition of their works being made unto them the righteous shall be called into the Kingdome prepared for them from the foundations of the world the wicked man be doomed to fire everlasting prepared for the Devil and his Angels For though Lactantius seem to think that the wicked shall not rise in the day of judgement and doth it as he sayeth himself literis sacris contestantibus

on the authority and warrant of the holy Scriptures yet certainely the Scripture as we see by these two last passages is against him in it That which occasioned his mistake if I guesse aright was those words of David viz. Therefore the ungodly shall not stand in the judgement which is not to be meant of their not appearing but of their not daring to stand to their tryall but shrinking under the heavy burden of their sinnes and wickednesses Thus have I made a brief but a full description of Christs coming to judge both the quick and the dead according as it is laid down in the book of God The substance of it we have there delivered in so plain a way that every one that reads it understands it also unlesse he wilfully mistake and turn all to Allegories But for the Circumstances of this great and most glorious action that is to say the method and the manner of it the time and place and other things co-incident to those particulars in those I shall crave leave to enlarge my self a little further as well for my own satisfaction as the content of the reader And first beginning with the time there is but little I confesse to be said of that Our Saviour telleth us in plain termes that of that day and that hour knoweth no man no not the Angels which are in heaven neither the Son but the Father And yet as plain as these words are they have given great matter of dispute in the Christian Church especially that part of them which concernes the Son and his not knowing when that day and that hour should come The Arians hereupon concluded against CHRISTS divinity as being ignorant of some things which the Father knew But unto this the Fathers of that age answered very rightly that Christ speaks not of himself as God or as the Word both made and manifested in the flesh but as he was the Son of man to whom the Father had not pleased to communicate the knowledge of so great a mysterie And of this minde were Athanasius Serm. 4. cont Arium Ambrose l. 5. de fide c. 8. Nazianzen Orat. 4. de Theolog. Theodoret Anathem 4. cont Cyrill Cyril of Alexand● l. 9. Thesaur c. 4. the Author of the imperfect work on St. Matthews Gospel ascribed to Chrysostome Which though no doubt it was the most ready and most satisfactory answer which could be given unto the objection yet when the learning of the Schooles came to be in credit this answer was conceived to be derogatory to the honour of CHRIST and many quaint devises found to avoid the Argument some of them so derogatory to the honour of Christ that I think a greater scandall could not possibly be laid upon him And such I take to be that of Estius though I thinke him to be one of the modestest men that ever came out of the Schoole of Ignatius Loyala who telleth us that Christ is said to be ignorant of that day and hour quia non sic eum didicerat a Patre ut illum ulterius hominibus m●nifestare deberet because he had not so learned it of his Father as that he ought to make it known to us men More briefly thus Christ saith he doth doth not know of that day and that hour ut videlicet nobis notum faciat he doth not know it so as to tell it us Which is in plain termes neither better nor worse then to make Christ the author of equivocation so much in use amongst the Iesuits For though our Saviour was not bound nor did thinke it expedient to communicate all those things unto his Disciples which had been imparted to him by his heavenly Father yet to put such a speech in the mouth of Christ viz. I know it not that is to say I do not know it so as to tell it you is such a cunning piece of Iesuitisme that it is hardly to be matched in all their writings And therefore leaving them to their strange devises we will look back again upon the answere of the Antient Fathers which though both right and satisfactorie as before I said yet was it so deserted in the age next following that the Themistiani in the time of the Emperour Mauritius were accounted hereticks and nick-named commonly Agn●etae because they taught that Christ considered in his humane nature was ignorant of that day and hour of his own coming to judgment And possible enough it is they might still passe for hereticks did they live amongst us if they maintained this universally of Christs humane nature as if he neither did know it nor were capable of it and not with reference to the time in which he spake it there being many things communicated to him after his resurrection which before were not known unto him And therefore I for my part shall subscribe unto that of Origen who telleth us that when our Saviour spake these words he was indeed ignorant of the day of judgement post resurrectionem vero seivisse quod tun● Rex Judex a Patre constitutus sit but that he knew it after his Resurrection because he was then made by God both our King and Iudge But whether Christ did know of that day or not seemes not much materiall to some men who because they would be wiser then Christ our Saviour have marked us out the precise time of his coming to judgement And some there be who think they do not trespasse at all upon Gods prerogative to whom it only doth belong to know the times and the seasons Act. 1.7 if they content themselves with a certain year and do not look so narrowly into it as to name the day Of the first sort was a Dutch Priest in the parts near Noremburg who being skilful in Arithmetical calculations concluded out of the numerical letters of this prediction in the Gospel videbunt in quem pupugerunt Ioh. 19.38 that the world should end Ann. 1562. And having fooled himself in that he presumed so far as to name the very day nay the hour it self in which the world should end and Christ come to judgement so far prevailing on his Parish that they gave beliefe to his prediction and at the day and hour appointed met all together in the Chappel or Parish Church to hear their Prophet preach and expect Christs coming It were pity to leave the story so and therefore I will tell the successe thereof which in brief is this No sooner were the people assembled together but there fell a great storme with thunder and lightning and that in such a violent and fearfull manner that they looked every minute for the Lords appearing But the day waxing fair again and no Saviour coming the people finding how they had been abused fall on the Priest and had doubtlesse slain him in the place if some of the more moderate men had not stayed their fury and helped the silly Prophet to get out of their fingers Somewhat

Here is we see variety of Interpretations and those well backed and countenanced by no mean authorities But for all that I stand to my first Exposition and doubt not but to make it more above all exception than any of the rest before delivered And for the proof of this I shall take for granted that the Church of Corinth did consist especially of converted Gentiles and such of the Grecizing Iews which imbraced the Gospel and therefore being a mixt Assembly were to be spoken to in such forms of speech as were intelligible unto both Secondly I shall take for granted too that howsoever the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in the Ecclesiastical notion for giving or receiving of the Sacrament of Baptism by which we are initiated in the Church of Christ yet in the natural and original notion they signifie no more than a simple ordinary or common washing And so they signifie not onely in the Heathen Authors who understood no doubt the Idiom of their own natural language but in the sacred Writers also Certain I am that so the word is used by St. Mark himself after the institution of that holy Sacrament and the appropriating of the word to that signification For speaking of the often washings used amongst the Pharisees he telleth us that when they come from the Market they eat not except they wash and that they use the washing of pots and cups of brazen vessels and of Tables They do not eat unless they wash as our English reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they be baptized saith the Greek Original and answerably thereunto the Vulgar Latine nisi baptizentur So also for the following words that they observe the washing of Pots and Cups the Greek Text calleth it in plain terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. accordingly the Vulgar Latine Baptismata Calicum Vrceorum i. e. the baptizing of their Cups and Pots We may add here a sort of Hereticks amongst the Jews who teaching the necessity of these daily washings or baptizings were called Hemerobaptists Not that they did every day reiterate the Sacrament of Baptism they had not then been Iews but Christians though erroneous Christians but that they thought it necessary to dip themselves every day in water over head and ears Singulis diebus in aqua mergi the better to preserve themselves as they did suppose from the pollutions of the flesh Which being granted or premised concerning the original and natural use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Baptizare We will next endeavor to prove out of good authority that both the Gentiles and the Hellenistical or Grecizing Iews whereof the Church of Corinth at this time consisted used constantly to wash or if you will baptize the bodies of their dead before their Funerals and that this custom was observed also amongst the Christians for a long time after That it was in use amongst the Gentiles is evident by that of Ennius where he telleth us of the good woman who washed and anointed the body of Tarquin Tarquinii corpus bona faemina lavit unxit to make it ready for the Grave By that of Virgil touching the washing and annointing of the body of Misenus viz. Corpusque lavant frigentis ungunt Thirdly By those Funeral Officers whom they called Pollinctores which Tertullian speaks of in his Apologetick who were to take the charge of burials and to see men decently interred And they were called Pollinctores quasi pollutorum i. e. mortuorum unctores saith the learned Scholiast from the annointing of dead bodies according to that of Apuleius Pollinctor ejus funeri dum unctionem parat c. And finally it will appear by that antient custom of embalming their dead bodies used amongst the Egyptians mention whereof is made in the last of Genesis one part whereof consisted as we read in Herodotus of washing the corps and wrapping it in a fine linnen cloth So was it also with the Hellenistical or Grecizing Iews as appears plainly in the Acts concerning Tabitha whom being dead they washed and laid her in an upper chamber And though perhaps the Gentiles whether Greeks or Romans thought not of any such thing as a Resurrection when they used this Ceremonie yet I conceive that at the first institution of it before the light of rectified Reason was quite darkned in them it did look that way a resurrection unto judgement being so naturally imprinted in the soul of man that it is every good mans hope that it shall be so and every wicked mans fear that so it will be Nor was this custom of washing the bodies of the dead in the Church of Corinth peculiar unto them alone or reckoned for a remnant of their old superstitions but constantly retained as a decent Ceremony in most Christian Churches to keep them up in hope of a resurrection That so it was at Rome for the Western Churches is affirmed expresly by Tertullian in his Apologetick Rigere pallere post lavacrum mortuus possum saith he in his old vain of writing which is dark and difficult his meaning is as Rhenanus and Pamelius after him observe to shew that it was the custom of the Primitive Church defunctorum corpora lavare to wash the bodies of the dead when they laid them out More plainly speaks Eusebius for the Eastern Churches or rather Dionysius out of whom he cites it where making mention of the great plague in Alexandria and the remarkable piety of the Christians towards their sick Brethren he telleth us that they did not onely close the eyes of the deceased but also washed their dead bodies corpora lavarunt ad sepulturam ornarunt as the story hath it and decently adorned them for their burial Lay all which hath been said together and St. Pauls meaning will appear to be onely this that by the washing or baptizing of their dead call it which we will by their annointing the dead bodies with such costly unguents they might themselves conclude of a Resurrection To what end else served all that cost and charges which they laid out on them if they looked not for the resurrection of those bodies with such cost interred And I the rather am confirmed in this Exposition because I meet with the like phrase in another place For as here we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a washing or baptization of the dead So in the book called Ecclesiasticus we meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing or baptization of a man which ignorantly or unawar● had polluted himself by the touching of a dead corps or carkass and was by such a washing or baptization to be made clean again Qui baptizatur à mortuo iterum tangit eum c. He that washeth himself so our English reads it after the touching of a dead body if he touch it again what availeth his washing where though in our