from breaking of his leggs because he was dead already witnesse Ioseph of r Mattâ— 27.58 Arimathea that petitioned to Pilate for his body wownde it in linnen cloathes laid it in a graue which was signed with the common signet where it abode three dayes till the resurrection witnesse himselfe he bowed his head Å¿ Iob. 19 30. saith the Scripture and gaue vp the Ghost He bowed himselfe whom the Crucifiers could not bowe and gaue vp the Ghost gaue it vnto his Father who gaue it vnto him Quod amittitur necessarium est Ambrose quod emittitur voluntarium In amission the act is necessarie in emission voluntary Quis ita dormit quando voluerit sicut Iesus mortuus est quando voluit Who could euer fall asleepe so when he would as Christ died when he would t Aug. tract 119. in Iohan. Quis ita vestem deponit quando voluerit sicut Iesus mortuus est quando voluit Who euer laid aside his garment so when hee would as Christ stript himselfe out of his flesh when he had a will so to doe Quis ita cum voluerit abijt quomodo Christus cùm voluerit obijt Who so willingly departed any whither as Christ out of this world when he saw his time according to that prediction of Esay Oblatus est quia voluit whereof S. Bernard giues the reason Ipse oblatio offerens He was the Priest and the Host the sacrifice and the Sacrificer Natus est and datus est passus est and mortuus est no reason of his birth and death but his charity that made him will his will answerable to his charitie In the u Psal 40.8 40 Psalme Sacrifice and burnt offering thou wouldst not haue but a body hast thou ordayned me which latter clause though it answer not the Originall yet the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint so translate it the Apostle to the x Heb. 10 5. Hebrewes so quotes it and y Aug. enarrat in Psal 39. S. Augustine so reads it A body hast thou ordayned me a true body not a phantasticall as Manicheus a terrestriall not a celestiall body against Valentinus a body that might really suffer and not appeare to suffer against Hilary Lib. 10. de Trin. a body like vnto our body because the Host of our redemption was to be nostri generis socia nostrae contaminationis aliena sayes a Ser. 3. in Nat. Domini Leo like vnto vs in nature for whom he suffered vnlike vnto vs in sinfull nature for which he suffered The Deity was impatible no passion no sorrow no griefe could fasten vpon the Godhead the sting of death could not pierce the diuine substance God could not suffer could not be wounded could not be nayled to the Crosse could not dye b Cum mortis aculeum non possit accipere natura Deitatis suscepit tamen nascendo c. Leo ser 8. de Passione therefore suscepit ex nobis quod possit offerre pro nobis He tooke that of vs that hee might offer for vs a body capable of the Crosse of the passions vpon the Crosse of the death of the Crosse He tooke it and he offered it like vnto the Moone acceptam refero all the light receiued from the Sunne by reflection shee communicates vnto vs inferiour creatures Verbum caro factum est the Word was made flesh there he tooke it and that flâ—sh wâ—nt the way of all flâ—sh for hee died and so offered a body that might and did suffer a body that might and did dye vpon the Crosse His natiuitie was praeludium passionis a passage to his passion Borne hee was that hee might liue liue that he might worke worke that he might suffer suffer that he might die die that we might liue and be borne againe and so came he from heauen to the wombe from the wombe to the Cratch from the Cratch to the Crosse from the Crosse to the graue And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body into a dead body He died for vs. And though by death Christs body was without soule yet not without God Vnio naturarum indissolubilis The soule for a time was parted from the body The Godhead neuer was distracted either from soule or body The dissolution was in one of the natures not of the natures for if the natures had beene diuided there had beene a double subsistence and so by consequence a double person which was the Heresie of Nestorius The Godhead is wedded to the Humanitie without all possibilitie of diuorce Our Sauiours soule in his Agonie felt not the presence of the Godhead yet non soluit vnionem though subtraxit visionem Leo. the vision was eclipsed the diuine vnion was not dissolued The bodie in the graue enioyes not the soule yet though the soule departed the vnion was not parted The passion of Christ saith S. Austen was the sleepe of his Diuinitie and by the like proportion may I say The death of Christ was the sleep of his Humanitie yet here 's the difference In the passion the Humanitie was forsaken of the Deity but apparently the body of the soule really Life was separated yet the Hypostasis remained So great is the vnion betwixt God and man Vt nec supplicio possit dirimi nec morte distingui Leo. That neither death nor passions could breake it asunder The Schoolemen obserue that there is Vnum per vnitatem and vnum per vnionem The Father and the Sonne are one by consubstantiall vnitie God and man are one by Hypostaticall vnion In the Father and the Son there is alius alius not aliud and aliud a personall difference but a naturall vnity In Christ there is aliud and aliud not alius and alius a naturall distinction but a personall vnion The Godhead in one act assumed the Manhood both soule and body and as vna est assumptio so vna est vnio the vnion is but one by vertue whereof he is vnited to soule and body For a demonstration hereof Bonauenture c Bonav in 3. Sent. dist 21. obserues in that vnion three things 1. Actio vnibilis 2. passio vnibilis and 3. relatio vnibilis the first is whereby God assumed man so the Word was made flesh the second whereby the humanity subsisteth in the Deity the third as there is a double relation had to soule and body So Christ is vnited by one act but yet by a double relation to soule and body double in power in the assumption of the humanity double in act in the dissolution of the humane nature Thus we see the body without a soule by death but not without the Godhead disiointed not disunited dissolued in nature not diuorced in person So we haue seene the body made a carkas let vs now see the collection the gathering together Foure things in Christ to vs are very obseruant 1. his calling 2. his
not all sleepe but shall be changed in a moment in the twinckling of an eye Hereupon many of the i 〈…〉 10. 〈◊〉 42. Ancient haue thought that some at that day shall passe without death to life though Dauid say Lord who is that man that shall not see death Shall he deliuer himselfe from the power of the graue And the Apostle tells vs that it is a statute agreed vpon in the Parliament of heauen Heb. â—â— Statutum est omnibus mori all to die and so to iudgement But S. Paul seemeth to determine this doubt though a sleepe shall not be yet a change shall be in stead of sleeping Shall not sleep that is so long as others that haue lyon long buried so * 〈◊〉 men Aâ—selm in 1. Cor. 15. Occumenius â—tà dormitio breuissiâ—na non tamen nulla so * 〈◊〉 men Aâ—selm in 1. Cor. 15. Anselmus Shall not all sleepe that is continually but shall be awaked so * 〈…〉 Lorinus to meet in the clouds the Lord of glory The third is of the attendance of the Angels Saints and Martyrs vpon the Lord of glory Saâ—â—â— vâ—â—rtes 〈◊〉 Doâ—â—â—â—â— m Matth. 25 31. Then shall you see the Sonne of man come in glory and the holy Angels with him in the clouds in maiestie and great glory For qualis Rex talis praeparatio Regis sayes the Author of the imperfect perfect worke vpon Matthew and Dignitate domini honorata sit conditio serui The glory of the Iudge shall be eminent in his followers and the Saints shall be glorified in attending vpon the Lord of glory Of this saith the Apostle n Câ—â—â—s 3.4 When Christ who is our life shall appeare then shall we appeare also with him in glory The fourth that by the Eagles are meant all the Saints Sanctâ—â— gâ—â—ere from the first day of the world till the last day o Heb. 11 2â— for they without vs shall not be made perfect These elect Eagles shall come from the foure quarters of the world and shall sit downe with the Patriarkes in the kingdome of heauen Thus we see all agree that by the Eagles are meant the Saints only therefore he saith not the Vultures or such foule Fowles though it be their property likewise but the Eagles are gathered In them to note the regalitie of the Saints And this the p 〈…〉 oâ—d 〈…〉 Glosse obserueth duo quaerentibus vnum respondet of the two labourers in the field the Disciples demand where the one and the other shall be Christ he answers for his that they shall be gathered and leaues them to vnderstand what shall become of them which are none of his they shall be reiected T is true the Eagles doe not rise alone but they shall be gathered alone The Vultures shall appeare the wicked shall arise but to condemnation Damnable is that Rabbinicall conceit that none shall rise but those that shall be saued And the wicked by this corporall death shall be vtterly extinct in soule and body grounding themselues vpon those mistaken words of the q Psal 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to â—â—e or stand Psalme The wicked shall not rise in iudgement non quod non resurgant sed quod in iudicio non resurgant he saith not that the wicked shall not rise but in iudgement they shall not rise saith r Hieron in Psal â— S. Hierome they shâ—ll not Å¿ Cyriâ—l Hierus Isâ—g rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Cyrill of Hierusalem As Felons whose fact being euident are placed at the barre not so much to be conuicted as to be condemned Their sins their conscience c. shall so accuse that the Lord Iudge will not make any great inquisition to find out their fault but presently proceede to sentence t Greg. Moral in Iob. lib. 26. S. Gregory obserues that of the wicked and the godly the Eagles and the Vultures there shall be a fourefold manner of proceeding in iudgement First of the wicked Quidam iudicantur pereunt some are iudged and condemned perish by iudgement such as haue drawne neere vnto God with their lips but are farre from him in their hearts u Idem ibid. Professionem fidei retinentes opera professionis non habentes Hold ng a profession of the faith but not works of that profâ—ssion These mens cause shall be heard I was hungry but you fed me not c. Such men shall be weighed in the scales and shall be found to be light shall perish in iudgement Secondly of the wicked Quidam non iudicantur pereunt Are not iudged and condemned perish without iudgement Notorious sinners that would not be curbed vpon any termes Of them the Apostle speaketh * 〈◊〉 2.12 As many as haue sinned without the Law shall perish without the Law x Gregâ— supra Neque enim necesse est lege perimi qui lege nunquam potuit teneri No nec ssitie that the lawlesse liuer should be tryed by a lâ—w as his life knew no law so his death shall be without law shall perish without iudgement Thirdly of the godly whereof Quidam iudicantur regnant are iudged and quitted saued by iudgement Secular men that vse the world are often foyled in the world and recouer by repentance Their cause is heard Esuriuâ— dedâ—stis mihi I was hungry and you fed me c and the sentence pronounced for them Come yee blessed of my Father c. Fourthly of the godly Quidam non iudicantur regnant are not iudged and raigne saued without iudgement Saints that haue transcended ordinarie holinesse hauing abstained from things lawfull because not expedient that they might be the more at liberty to serue the Lord. Such were the Apostles y 〈◊〉 1 â—8 Peter to Christ Ecce reliquimus omnia Behold we haue left all and followed thee Christ to Peter You â—o many as haue thus followed mee shall sit vpon twelue Thrones and iudge the twelue Tribes of Israel Thus wee see the Saints shall not rise alone but shall be saued alone The Eagles onely to the body shall be gathered together It is not amisse in the next place to consider wherein the Eagles doe resemble the Saints and that 's in fiue properties ensuing z Gorrâ—n expos in locum Matth. â—4 The first is The Eagles moolt off their old feathers and so become bald The Saints of God doe so plucke off their sinfull feath rs from the soule that they become bald like vnto the Eagle They crucifie the old man with the lusts weed out sinne by the roots The Prophet Micah exhorting the people to repentance bids them a Micah 1. vlt. to inlarge their baldnesse like the Eagle Mary Magdalen did more then cast her feathers when shee conuerted her eyes her haire her lips feathers of wantonnesse into pledges of Repentance Her eyes that allured
lib. de Consid ad Eugen. S. Bernard hoped of his scholler Eugenius though he were aduanced from a poore Monke to be Bishop of Rome that In se facta est mutatio non de se In that change he was not changed The Saints though their estates be changed yet they are not changed Their desire is not to be rich vnto this world but vnto God He is truly rich that aboundeth more in mercy then in substance In giuing then in taking In commending his riches to heauen Câ—â—â—sost vt supr rather then to this world Qui ad hoc viuit vt operetur ad hoc operatur vt in aeteruum viuere mereatur That liueth to worke worketh to merit merit that he might liue for euer Hitherto Chrysostome And hitherto of the first propertie wherein we are to imitate the Eagles Leâ—rne secondly of them a Sursum corda to mount with the Eagles The spirituall man hath his eleuations whereby he is eleuated aboue himselfe so Dauid u 〈◊〉 5.1 P a. 12 1. I lift my heart vnto thee and in another place I haue lifted vp mine eyes vnto the mountaines Some lift vp their eyes without their hearts as the Pharisie that drew neere with his lips c. Others their hearts without their eyes as Annah that prayed in her heart without any vocall sound Some lift vp their hearts hands and eyes inward integrity and outward profession of whom the Apostle speaketh * 〈…〉 our conuersation is in heauen And vere clati quorum conuersatio in coelis saies Gregorie Such a one was S. Paul In terra positus à terra extraneus Liued here yet a stranger while he liued here The Saints liue here but haue their conuersation in heauen Corpore ambulamus in terra corde habitamus in coelo saies x 〈…〉 Anselme Their bodies here their hearts in heauen such is their eleuation The Saints as they haue their elevation so haue they their ascensions Esay inuites vs to it Esay 2. Come let vs ascend into the Mountaine of the Lord. And y Psâ—l 15.1 Dauid demandeth Lord who shall ascend into thy holy Mountaine or who shall dwell in thy holy hill Heauen is a hill therefore we must climbe Heauen is a mountaine therefore we must ascend Faith and good workes prayer and giuing of almes ascend Let my prayer be directed into thy sight as the Incense And to Cornelius Thy prayer and thy almes-deeds haue ascended or come vp before me We are grafted saith z Rom. â— the Apostle into the similitude of his resurrection So by the same Analogie are we inserted into the likenesse of his Ascension * Preached on Sunday next aftâ—r Ascension day The Fâ—ast of the Ascension stâ—ll bleeds in our mindes Let vs therefore erect the eyes of our hearts to that height whither Christ is ascended It is the Apostles own Reason a Colâ—ss 3 1. Seeke those things that aâ—e aboue where Christ sitteth at the right hand of God Thither direct your thoughts whither Christ is ascended Ad aeterna praedectos peritura non occupâ—nt Let not momentary affaires possesse your soules that from eternitie are elected to eternitie Let not deceitfull snares make vs slacke our pace And those vanities and sinnes that may seeme faire and profitable to intice vs Non amplectâ—nda nequiter sed transcunda sunt fortiter saith b Vâ—â—m vâ—ritati◠〈…〉 sallâ—â—â— illâ—â—hâ—e non â—â—â—â—dent 〈◊〉 fidelâ—bâ—s haec â—â—mp raâ—â—â—â—â—â—â—raâ—â—ur vt pâ—re â—â—â—â—ri se in hac valle mundi â—â—â—â—ant in qua etiamsi quaedam commoda blandiâ—ntur non amplâ—ilenda nequiter sed transeunda sunt fortiter Leo ser 2. de ascens Dom. Leo Let vs not wickedly embrace thâ—m but valiantly let them goe c Heb. 12.1 Let vs lay aside euery weight and sin that doth so easily beset vs and runne with patience the race that is set before vs. Let vs shake off the fetters of sinne from the feet of our affections the dust of vanity from our wings and flie vnto the Lord like vnto the Eagles In the third place Let vs gather all the powers of our soule together to call to minde this gathering together A generall assembly the greatest Assises that euer were holden where and when all of vs must make our personall appearance for we must all appeare before the tribunall throne 2 Coâ— 5.10 saith the Apostle 2 Cor. 5. When the Lord of heauen shall send forth his processe no Non est inuentus shall be then returned no appearing by Attourney no pleading by an Aduocate but corpus cum cousa shall be then produced This mysterie was reuealed vnto S. Iohn d Reâ— 20.12 And I saw all both great and small stand before the Throne and the bookes were opened c. Though neuer so great yet they shall appeare before this great one neither shall the smal ones be excluded Great in grace great in dignity great in worldly preferment great in sinnes howsoeuer great Small in the worlds eye small in humble thoughts how small soeuer they shall appeare No exemption no exception no priuiledge all within the compasse of the Lords Iurisdiction all of vs owe suit and seruice to this Court For we must all appeare And there wee must be accountable for the things we doe here in the body The workes that we now doe shall giue in euidence if good for vs if bad they speake against vs. The tree shall be knowne and iudged by his fruit and as it now falleth so it lyeth No adding to what we haue not done no retracting that we haue done Too late to goe buy oyle when the Bridegroome is come or to get a wedding garment when we haue set footing within the wedding house no place for teares no time for repentance Poenitebit sed frustra poenitebit The wicked shall be pensiue but their repentance comes too late Call to minde our incorruptible Iudge who will not be imbraced with gifts allured by fauours withdrawne by promises deceiued by ignorance to whom all things are naked Say not saith Bernard the walls are round about vs we will sinne Esto quod nemo te videat non tamen nullus Be it that no man see thee yet he seeth thee who is both testis and Index e Chrysost lib. 1. de prouidentia Dei Neque enim tunc ouina pellis lupum Our sheep-skins shall not then couer our wooluish affections Neque sepulchri dealbatio internam coinquinationem nor the outward painting our inward rottenesse f 1 Cor. 4.5 for then the Lord will bring to light the hidden things of darknesse and will make manifest the counsels of the heart Consider also that our case is life and death and that not temporall but eternall all is at the stake If the sentence make for vs then are we most happy if against vs most miserable In the sentence of consolation g Math. 25.34 euery word hath his efficacie of comfort there