pollution nor cōmitted any sin by actuall transgression So that the Eagles herein resort to him as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that HOLY thing as S. Peter counselleth frame their holynes secundum eum qui vocauit Sanctum according to his Sanctity which being himselfe holy called them so to be And all this they receiue from THIS Body as he was Corpus Carnis in his flesh conuersing in the world But yet saith S. Bernard when I haue fed vpon him calling vnto him for the first that is knowledge and wisedome with the Prophet Dauid lighten thou mine eyes that I may see the wonders of thy law SAPIENS sum and I become WISE for the Second requested him with the same Prophet not to remember the Sinnes of my youth but recorde his mercies IVSTVS sum and so I am IVSTIFIED for the last prayed him to guid me in the way of Eternity sic SANCTVS sum and so I become holy notwithstanding all this saith he my wisedome by his instruction my righteousnes by his imputation my sanctity by his example and direction yet nisi SANGVIS eius interpellet pro me saluus non sum vnlesse this Corpus proue Cadauer and this Body of FLESH had beene a Body of DEATH saued I could not be in illa instituit in hac restituit saith the same Father elsewhere For vita in SANGVINE surely our substance and sustenance is from his DEATH as Sampson was fed and refresht by the DEAD Lion For what can bee so strong to worke Death which is not weakened by Christs DEATH The wrath of a Prince is the Messenger of death saith Solomon and wee were borne filii irae the sonnes of his wrath by whome Princes raigne Seize we therefore vpon this Body taste wee and see how gratious the Lord is and there we shall finde God and man reconciled by his death The wages of sinne is death and in sinne the best of vs are conceiued Search therefore the VVOVNDES of this Body and behold thy Cure in his gashes for by his STRIPES are we healed Say not with Cain his indignation is more thē can be satisfied my sinnes greater then can be remitted stir not from this Body but looke into the HOLE of his side pearced and see his heart bleeding in compassion of thine infirmities and feele his bowels melting at thy repentance The sauour of this DEAD Bodie drawes all the Eagles vnto it cum exaltatus fuero c. When I shall be LIFTED vp I shall draw all men vnto me This is the Trumpe of our profession we REACH Christ and him CRVCIFIED the triumph of our consolation God forbid we should reioyce in anie thing but in the CROSSE of Christ The substance of our Sacraments we are Baptized into his Death and as the Iewes in their Passeouer did eate their Lambe assum SLAINE and rosted so in the Eucharist we eat this Body mortuum passum DEAD and CRVCIFIED And thus the Eagles seed on him as he is factus Redemptio made vnto vs Redemption and say with S. Bernard quod ex me mihi deest vsurpo mihi ex visceribus Domini the defects in our selues the woundes of our Lord God shall make good But as the Angels moued the question why seeke we the liuing among the DEAD hee is not heere but is RISEN true for at it was impossible that hee should bee holden of Death so should it haue beene vncomfortable to vs because if in this life onely the hope were in Christ of all men the best men should be most miserable Their state no better then the Israelites deliuerance by Moses freedom from the Egyptian slauery but no possession in the land of Canaan a redemption from Hell but no inheritance in the Heauens And therefore as Corpus mortis his crucified Bodie had an Oportet a necessity adioyned thus it must be so Corpus Gloriae as Saint Paul cals it his GLORIFIED body had the Expedit a necessary conuenience so to be By his Bodie INCARNATE and DEAD Parauit nos mansioni he made vs fit for that mansion but by the last parauit mansionem nobis hee prepared that mansion for vs. Cōcerning the first he died saith S. August vt patiamur to make vs patient if we suffer for him by the last he excites our hope vt potiamur that wee shall also reigne with him Therefore though he be placed in the heauens without returne till the finall iudgement yet the Eagles his Elect seize euen there vpon him by their Praiers as their Intercessor accompting mediation by Saints as by fauourites to the Prince with Saint Ambrose a courtly reuerence no celestiall courtesie no canonicall custome acknowledging him with S. Iohn to be the ONELY master of requests the very presenting of his man-hood glorified vnto his Father being the sole interpellation for vs and no other Prayers either preuailing with God or auailing vs but those that are concluded per Christum Dominum nostrum by Christ Iesus our Lord. Secondly they resort by hope that as he tooke vpon him our Bodie and after that was taken vp to the right hand of his Father so though our Bodies corrupted prooue Esca vermium and buried bee semen terrae yet wee hope that he will chaunge our vile bodies make them like to his GLORIOVS body And so cōclude with S. Paul We know that when this domus è luto this Tabernacle of earth is mouldred away we haue structurā in Coelo a building eternall euerlasting in the Heauens and thus much for this BODY The summe whereof is breefely that of the Apostle that of our selues we haue no sufficiency but what we haue it is of CHRIST All knowledge without him but Prudentia carnis either ignorance or vanity al righteousnes not his pollutio panni staines and filth all holines not from him scoria obducta sinne gilded ciuility not Christianity any challenge by merit a presumptuous arrogancy atchieuement of heauen an impossibility All the Sacrifices before him Vmbra praecedens a shadow vshering this Body all after him Vmbrasequens resemblances therof remembrances gratulatory not oblations propitiatorie Briefely Inuocation of any besides him a sacrilegious blasphemy The conclusion S. Bernards exclamation quis non post illum ad illum libenter atque alacriter currat What is he that will not cheerefully flie vnto him qui ab errore liberat who rectifieth our errors in opinion and cleereth our ignorance by his doctrine errata dissimulat couereth the sinnes of our life with his righteousnes merita viuendo tradit makes vs vertuous by his example praemia moriendo conquirit sedendo largitur purchased rewardes for vs when he suffered and giues them vnto vs now that he is glorified But the swiftnesse both of the time and these Fowles
THE EAGLE AND THE BODY DESCRIBED IN ONE SERMON PREACHED BEFORE QVEENE ELIZABETH of precious memorie in Lent Anno 1601. By WILLIAM BARLOVV Doctor of Diuinitie now Bishop of Lincolne Newly called for and set foorth IOB 39. 32. Aquila in arduis ponit nidum suum vbicunque Cadauer fuerit statim adest LONDON Printed for MATTHEVV LAVV and are to be sold at his Shop in Pauls Church-yard neere vnto Saint Austines Gate at the Signe of the Foxe 1609. THE EAGLE AND THE BODY LVKE 17. 37. He said vnto them VVheresoeuer the Body is thether will the Eagles be gathered together WHich words may bee handled either as a Parable IN Scripture or as a Text OF Scripture as it is a Prouerbe at randome applied the vse is manifold generally Morall as it is a text ioyned to the Precedents the doctrine is comfortable and properly Spirituall If I intended the first I might enter that common place out of Seneca and Solomon that varietie of obiects discouer the Diuersitie of Natures not onely in Beasts led by fancie as in the same field the Bee sucking the Flower the Swine turning vp the Root the Bird knapping the Seed the Goat cropping the Herbe the Kine plucking the Grasse To keepe the word of this Text at the same Carkasse the Eagle seizing vppon the whole the Rauen digging at the Eyes the Glead dragging at the Entrailes but also in Men ouer-awed by affectiō the bootie of Profite or Pleasure or Honour alluring Them as they are seuerally disposed So might I withall surview all Places where the desire of these make the concourse most frequent And thus begin with the Court a full Bodie the fatnesse and marrow wherof hath fetcht many Eagles from all corners in so much that Prouerb hath begotten Prouerb No fishing to the Sea No seruice to the Court because no bootie so gainefull no gaine so easie no office so affected as those of this Place Which I speake not out of enuie of their desire but with prayer for a blessing on the Royall Foundresse and onely to shewe how it doth moralize this Prouerbe That where the BODY is the EAGLES will RESORT After that wee might behold the Church in this land THAT Body somtime plethorical goodly though now with the Prophet it may truely cry My leannesse my leannesse so long it hath beene a Prey to the Eagles of the Epicene gender both Hees Shee s that it is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather an Anatomie of Bones then a Bodie of Substance a true speech but perhaps too bitter and therefore I leaue it and onely present it as fulfilling this Adage That where the BODY is the EAGLES will FLOCK And from thence wee might passe to the Consistories and Courts of both Lawes and see how many Eagles haue lofted their Ayries for themselues and their yong ones with the gobbets and morsels pluckt and carried from those Bodies the Fowles not so greedily preying vpon Abrahams diuided flesh nor the Flies more busily sucking the Apothecaries ointment then the fatnes of those Bodies the Gaines by those Pleas hath allured Students and Agents to that profession and practise And thus might I goe on in this veine of discourse tartly in the particulars and yet pleasingly for the varietie because nothing now a dayes pleaseth more then that which the French-men call Escriture picquante Satyricall Inuectiues both in Pulpits and Pamphlets Nor need I conteine my selfe within the Land but might passe the Seas to Rome the onely Body for our malecontented Osprayes to prey vpon Immunities to warrant sinne Indulgences to remit sinne Iubilees for libertie Libels of contumely Exemptions from loialtie Pretence of Conscience Promises of preferment Faculties for Treasons and Murthers of the Lords annointed Facilities to climbe heauen not by Iaakobs ladder the grace of Christ but by merit of Saints and supererogation of workes that BODIE these OFFALS haue allured many of this NATION with Noahs Crow to flie out of the Ark without any mind of Returne at least without any good mind if they returne which iustifies this Morall of our Sauiour Vbi CORPVS Ibi AQVILAE But that sense I leaue and which is a Prouerbe in Philo I come a Chaldoeo ad Philosophum from Vultures to Eagles from worldlings to Saints from the Flesh to the Spirit and handle it as a Context depending on the former words obseruing first in DIXIT the wisedome and custome of our Sauiour who when he hath preached a doctrine of terror doth presently salue it with a Lenitiue of cōfort For the Disciples being affrighted with that thundring threat of the signes in Heauen and warres on earth of Ierusalems ruines and the generall iudgement and asking what should become of them in this destruction of all things at the worlds end and in this distraction of mens hearts being at their wits end Hee tels them that while some are at the Mill making prouision for the belly others in bed at their ease and in securitie others feasting at their sports and iollitie others in the field forraging for necessity the affections of his chosen shall rest only vpon him meditating on his passion imploring his helpe apprehending his mercies desiring the sight and reioycing in the fruition of his presence For where the BODY is thether will the EAGLES be gathered together And this is the meaning of our Sauior in these words which being Foure principall in them we may view First the Booty which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a substantiall Body no imaginarie shadow for Eagles stoope not to flies much lesse to flying shadowes and as Saint Matthew hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a DEAD Body for Eagles seize not vpon Liue men Secondly Eagles not Rauens the dignitie of the Foules Birdes Royall Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their qualitie and affection sharpe of sent and sharpe set espying the prey a farre off and hasting thereto a maine Fourthly Wheresoeuer the place indefinite which makes the affection infinite for where there is no certaine place the eager appetite will search euery place So that the Body is Christ and he crucified the Eagles the Elect and they sanctified their flocking their affection and that eagerly sharpned the Place his Residence and that vnlimited Of these in their order Whereof that I may speake to Gods glory and your instruction Let vs humble our selues in Prayer c. The Question being propounded by a learned Deacon to a Reuerend Bishop why in One and the same Chapter our Sauiour called the word of the Kingdom the Gospell preached by the name of SEEDE and likewise doth in title the children of the kingdome Gods elect by the name also of SEEDE It is answered by the same Father briefely and soundly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Word effectually receiued as it were by trans-elementation doth change the hearts of men into the nature of it selfe and makes them as holy
in affection as it selfe is holy by inspiration The like question being moued why our Sauiour in this place should personally call himselfe the BODIE whereas the Church elsewhere is called his Body an answere semblable may be truely shaped it is by reason of that mutual Coalescence between him and his Elect they not onely being His generation in whom they liue and haue their being but by spirituall regeneration being made partakers of the very diuine nature not transitiuely with any diminution in him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distributiuely as the Fire in the forge heateth the yron without losse to it selfe which is the resemblance of S. Basil or as a Scale-ring imprinteth the forme vpon diuers things it selfe remaining as it was which is Philo his comparison or as ten thousand Torches may receiue flame from a fountaine of fire and this no way diminished which is the Simile by Chrysostome or as the spirit of Moses diuided betweene the seauenty two Elders himselfe hauing neuer a whit the lesse which Origen applies to this purpose Christ being the very Body and substance of all those graces and vertues which in the Saints of God are but accidentall qualities for in HIM dwelleth the FVLNES of the God-head BODILY and from that FVLNES we all haue receiued grace for grace Therfore to this PREY the Elect do flie vpon this BODY they feed both vt corpus carnis as a Body INCARNATE vt Corpus mortis as a Body CRVCIFIED and vt Corpus Gloriae as in heauen GLORIFIED From the first they receiue a treble vertue jo. Their Wisedome and Knowledge for no man knoweth the Father but the Sonne and HE to whom the Sonne will reueale him The great Beau-Clerkes of Diuinitie the Doctors of the Church by the traditions of antiquitie the definitions of Councels haue shewed themselues cunning in finding out some rich and deepe veynes and haue made both themselues and others very wealthy with the Ingots and wedges of this gold as Plato and Salomon call the knowledge of arts in all kind but in THIS Bodie that is in Christ were the whole hidden mines and the heaped treasures themselues of all wisdome and knowledge His enemies confest it neuer man spake as this man doth And Saint Paul accompts all his fore-learning skill though very accurate in respect therof to be but losse and doung and the Oracle from heauen twise First in the riuer Iordan and againe on mount Tabâ—r inioynes an Audite EVM as leauing all other to Heare HIM For if an Angell froÌ„ Heauen preach any OTHER doctrine then HE Let him be accursed If some preferre Philosophie as THAT wisdome to saluation we note it for their Heresie If others match the foure Councels with the foure Euangelists we tell them it is Blasphemie If Rome obiect Traditions vnwritten wee accuse them of Vncertainty If any come with Ecce hic to tell vs that here or there is Christ we beleeue him not but take him to be either larua Christi a false Christ or hostis Christi a meere Antichrist Secondly we mainteine that the multiplied skill of the best humane knowledge is but a shaddow compared to this BODIE yea the chiefe diuine knowledge to bee no other then a shaddow deriued from this BODY And therefore conclude against them all with the Disciples Domine ad quem ibimus Lord WHETHER shall wee goe THOV hast the words of eternall life And thus the EAGLES finding in themselues scientiam not sufficientiam saith S. Bernard prey vpon HIM as he is factus sapientia made wisedome vnto vs and say with Iehosaphat Cum ignorauerimus ad te leuamus oculos when our owne skill faileth vs wee haue resort to THEE 2. From IT they haue their true Righteousnesse because the iustice which they haue by nature is but iustitia GentiliuÌ„ not sanctified by faith what they have by the law is iustitia Pharisaeorum vnprofitable because vnpossible to be performed yea that which they haue by grace is but iustitia viatorum inchoate and imperfect before it be made vp with HIS Obedience imputed For of HIM it was said My righteous seruant shall iustifie many And the precept for that is Credite in EVM Beleeue on HIM which iustifieth the vngodly Where if the French hereticke in Saint Bernard or the Romanists his Proctors in that Plea shall obiect IVSTICIA sit CVIVS est quid ad te the righteousnesse is Christs what 's that to thee answere him with that Father Sit etiam CVLPA CVIVS est quid ad me the FAVLT was Adams also what 's THAT to ME Match them therfore together traducta culpa indulta iusticia as Sinne is mine by propagation so righteousnes is mine by imputation Peccatum in semine iustitia in sanguine Adam deriueth sinne by nature to my condemnation Christ bringes life by his obedience to my iustification Yea rather there is no match betweene them for if by the OFFENCE of one many be made sinners much more by the OBEDIENCE of one shall many be made righteous saith the Apostle especially if he be THAT One Iesus the iust Sit efficacior causa vbi potior natura HIS nature was more diuine then Adams HIS power therefore should be more effectuall For which cause the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the SVPER-ABVNDANCE of his grace and so to IT the Eagles flie and hungring after Righteousnes seize vpon HIM as he is Iehouah Iustitia nostra the Lord OVR righteousnes and say both with Saint Bernard de TE Domine suppleo quod minus habeo in me that which we want in our selues Lord we supply from thee and with Dauid also Domine memorabor iustitiae TVAE SOLIVS Lord we will make mention of THY righteousnes ONELY Lastly from it they take the Sanctitie of their liues deportment for in Iâ—M there was no sinne nor guile in his mouth wheras in all other men there is corruption in the best men there is defection yea euen in his Angels vnfaithfulnesse hath beene found the best mens actions being like Salomons gold-worke a Lilly vpon a Piller and a Lilly vpon a Piller rare and few and therefore Saint Paul framing patterns to be followed when he propounds himself be ye Imitatores MEI his command for imitation hath his Sicut of limitation so FARRE as I am of CHRIST But elsewhere when he wils them to be imitatores DEI he restraines not that but walke in loue saith he as Christ loued you who is not as the holiest men Sanctus holy in themselues but Sanctificans making others holy so him selfe sayth for their sakes SANCTIFIE I my selfe that they also may be SANCTIFIED Therefore the precept for that is by the Apostle Videte EVM Looke vpon HIM who neither contracted sin by
carieth vs to the second parte namely the Eagles To trace Plinie or Aelian for the varietie of Eagles were a course easie but a discourse tedious to follow the Allegorists in moralizing their qualities were as S. Basil saith to make an Eagle no Foule nor to giue the Scripture the true sense For so might I touch great-men who with Pyrrhus desire to bee called and show themselues to be Eagles Some trusting to the strength and length of their winges popularly beating the ayre pleasing themselues with their soaring ambition Flying so high out of compasse till finally they flie themselues out of breath Others with the sharpenesse of their Tallents griping their Tenants with inexorable oppression in their contracts and plucking out the very heart of their Creditors by an execrable defalcation of their debts Others which is the comparison of Theophrastus chucking and crying ouer the prey which they haue found dead not slaine by themselues so glorying in their nobility not purchased by their vertue but traduced by birth But leauing these moralized EAGLES the two principall most proper qualities of these Fowles are their LOFTIE FLIGHT and their SHARPE SIGHT which the holy man Iob obserueth to which place I doubt not but our Sauiour alludeth So that without controuersie or violence the Fowle heere resembleth the Soule of man for as among all the Birds to the EAGLE is ascribed maximus honos maxima vis so the Soule within vs is the part more honourable but the force therof most admirable First for the lofty flight that expresseth the mind of euery man as he is a reasonable creature much more as hee is a regenerate Christian For the Soule of man by the confession euen of Aristotle being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infusion celestiall no naturall traduction for that cause by Philo called Caeli apospasma a very arrachment or a cantle pulled from the heauenly substance cannot conteine it selfe within this Lumpe of flesh therfore as the beams of the sunne though they touch the earth and giue life to these lower creatures yet are still in the body of the Sunne from whence they are darted so the soule though it dwell and be confined as that Iew speaketh either within the filme of the braine or in the heart of these our bodies and conuerseth with the senses yet haeret origini suae saith Seneca it still aspireth vpward there will haue her being whence shee hath her beginning Whereupon the Philosopher Heraclite and Clemens Alexandrinus the diuine inferre an excellent position that anima sicca est sapientissima that the soule which being in the bodie is not surbated with trauelling cares nor surfeitted with excessiue riot either solid or liquid is more fit for diuine contemplation as the drie exhalation is sooner carried into the higher Region then the moist vapour And this meant Plato by his anima alata in his Phaedrus where hee giueth winges to the soule by which the vnderstanding soareth vp ad diuinum verum to the chiefest trueth and the will not resting but in diuino bono in the chiefest good Wherefore the Stoikes haue placed their Philosophers ex superiori loco ad homines ex aequo ad Deos higher then men equally with their Gods signifying therby that they are either as Gods among men or rather as men liuing on earth the life of Gods not affrighted with terror not houen with aduancements not deiected with wants not captiuated to passions If then the mind of their contemplating Philosopher a naturall man doth thus surmount much more the minde of true Christians possest with the Spirit of God enlightning the vnderstanding working vpon the will sanctifying the affections by the power whereof consedere nos fecit saith the Apostle hee hath made vs sit in heauenly places where being mounted super altitudines terrae as Esay speaketh aboue all the loftie towers of the earth from thence saith Chrysost Cuncta tanquam muscas vident like true Eagles they ouer-looke all the allurements of the world as Gnats and Flies There hee beholds the valley of Baca and there hee ouerlookes the hilles of Basan the lower and higher places of the earth saith Gregorie in the first he descrieth losses contumelies pouertie basenesse and those euen the most worldly minded will flie ouer and tread vpon on the other the glory of Soueraigntie sublimitie of honors blandishment of subjects confluence of wealth profit by gaine high in the view great in the desire of men not yet led by the spirit All which to this Eagle thus lifted vp aboue these hils and his heart fastned where this BODIE is in the Ioyes of Heauen Lord saith Saint Gregorie quà m abiecta sint cernitur quae alta vide bantur how base meane do they appeare to the iudgement reformed which before appeared lofty in the imagination corrupted Then he accompts the gold of Ophir but Ilia terrae the entrals and garbage of the earth no food for Eagles to seize vpon the pleasures of the world but lilia terrae lillies of the field more delectable in show then durable for continuance no stay for Eagles to perch vpon Titles of Honour but folia venti the leaues of vanitie a gnathonicall blast the breath of the chaps a fleshly paire of bellowes as the Philosopher tearms them too weake an ayre to carry vp an Eagle Briefly all the allectiues vnder the heauens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nazian compared to this one BOOTIE are vnto him as the Apostle accompts them Damnum stercora losse and dounge as the holy Preacher fumus aut funus a vanitie or vexation as Caesarius in Nazianz Nugae delirium a folly and madnes as Chrysostom a shadow or a dreame yea lesse then them both with Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing and worth nothing All the possessions and indowments of the whole world with the Prince of this world when he sets them out to the best this Eagle may accompt a glory but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a glory in opinion not so in deed Therfore HE vseth the world as though he vsed it not and what state soeuer he hath he is therewith content Siue vir desideriorum as was Job whether he be a man fauoured of the Prince dignified with honours magnified for deserts applauded by the people yet is he not houen vp with surquedry nor swelleth with ambition if thwarted in suits or kept low either by the malalent of fortune or malice of Informers or misconceipt of superiors yet is he not moued to discontentment much lesse to rebellion But what the Poets faine of Eagles laying their egges in Iupiters lap fabulously that doth he by Dauids counsell truely and with Esay his Eagle flying vp to Heauen casts his whole burthen vpon the Lord hee trusteth not in Princes their fauour is mutable their
bodies are corruptible not in friends who like the waters of Tema in a moysture they swell in a drought they faile Sacrificeth not to his net relies not vpon his meanes and policie which often prooues either the Spiders Web or the Cockatrice egge a folly or a destruction but with Ieremies EAGLE that builds his neast on high he rouzeth himselfe with the Prophets comfortable question whom haue I in heauen but THEE and what is there on earth that I desire in comparison of THEE And this is speciale specimen electorum saith Gregory the speciall argument whereby yee may know a right Eagle the chosen child of God This being proper but to One kind of men saith Philo who with Moses building their Tent without the host farre from the host with Elias being stript of their cloake these outward and worldly impediments still hauing in their eye Maries object that same vnum necessarium conuerseth with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a mind sequestred from all earthly thoughts And these are they saith he which are so often in Scripture called viri Dei For there are viri terrae men of the earth such as with the Giants of the old Testament will build with the Eagles Let vs build say they a Tower but it is that they may haue a name on earth that by an vnlimited ioyning of house to house office to office honour to honour they may professe themselues of that humour in earnest which Saint Peter fell into by amazement Let vs build vs HEERE a Tabernacle an infallible note he will not say of a reprobate but certainly of a world-man not yet regenerate And there are Viri Coeli as the Chaldees and naturall Philosophers who in the height of their vnderstanding could pierce the clouds discouer the motions of the heauens the influence of the starres the proprieties of times the impressions in the aire the periods of Empires yea metaphysically inquire into the nature of God himselfe and yet come farre short of the first whom he calleth Virum Dei the man of God whose mind lift vp by the Spirit of God within him liueth in the earth as in terra obliuionis in a land where all things are forgotten and is as a dead man to the world because his life is hid with Christ in God Therefore as Saint Hierom speaketh in his mundanis nolit esse perpetuus in these worldly things he affects no perpetuity because the place is ABOVE where he purposeth his ETERNITIE And this is the first propertie of the Eagle following the Body euen to the very heauens and the conclusion for it is that of the Prophet Beatus qui ascensiones in corde disposuit Blessed is that man who hath set his heart to flie VPWARD The second is the SHARPE SIGHT of the Elect because the naturall man cannot perceiue the things that be of God For though his vnderstanding which Nazianz calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eye and lampe of reason be piercing sharpe able to enter euen the secrets of nature yea to the deepenesse of Satan yet the farthest Horizon it can reach is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clement that which may be made manifest by demonstration whereas the spirituall man discerneth all the deepe things of God euen that most profound mysterie of this BODIE God manifested in the flesh and making it the obiect vnto the eyes of Reason and Faith shewes the different vse which they make thereof First as it is Corpus Carnis that it should be conceiued in the wombe of a Virgin without the helpe of man heere Reason like Sarah laugheth the Philosopher stumbleth yea the blessed virgin her selfe at first demurred with a quomodo how can this be Then as Corpus mortis that our God should die and his death giue vs life the Iew stormes at the sollie the Grecians count it a reproch yea Peter himselfe gaue it an absit Then as Corpus Gloriae that being dead it should rise againe euen the disciples themselues not hauing as yet the spirit tooke it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a feigned thing But the Eagles eye which Philo calleth fidem oculatam faith illuminated by the holy Ghost in that strange birth acknowledgeth a diuine miracle in that shamefull death a glorious victorie in his returne from death an assured hope of glory And the reason of that difference is giuen by Saint Augustine for that as the eye if it be either blind or purblind cannot perfectly discerne the cleerest obiect so saith he animus pollutus or turbatus a mind defiled with sinne or troubled with worldly cates Deum etiam praesentem videre non potest cannot see God though he were present with them But as the same Father writeth of the Eagle that being aloft in the clouds shee can discerne Sub frutice Leporem sub fluctibus piscem Vnder the shrubs a Hare vnder the waues a fish so Faith being Eagle eyed can with Moses in a bramble bush see the maiestie of God with Abednego in the fierie Ouen see the presence of Christ with Elizeus in the streightest siege an army of Angels to defend him with Saint Paul in the heape of afflictions behold a weight of glory prouided for him And so much for the second propertie of the Eagle belonging onely to the Elect the summe whereof is that of Hilary Hoc officium fides profitetur c. THIS is the proper office of FAITH to attaine that which neither wit nor reason can reach vnto The conclusion that prayer of the distressed Father Lord I beleeue helpe thou mine vnbeliefe The third followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will flocke or be gathered together wherein many things are worth obseruation if time would suffer First in the prâ—ae position 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ioint resort and Communion of Saints both in their inward mâ—n for howsoeuer they bee either triumphant in heauen or militant on earth or disperst in place or vnequall in condition or aliens in nation or differing in some cirucmstance of opinion yet congregabuntur there will be among them a vnanimous coalition aswell mutuall betweene theÌ„selues in charitable affection as also in a concurrent desire of this one BODIE which is their head Christ professing the same Faith resting vpon the same hope holding the vnitie of the same spirit in the bond of peace So for their outward man also euen these bodies which whether consumed by fire or suncke in the seas or deuoured of beasts or rotted in their graues or quartered yea minsed by tyrants yet congregabuntur they shall all be gathered in one place and bee ioyned with the same Christ to sit with him in his Throne Secondly the verbe it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no translation doth fully expresse it hauing more in it then resorting or gathering bringing with it a
violence of drawing or driuing and that double either passiue from this BODIE the sight sent therof alluring the Eagles the power grace and merits of Christ attracting the desire of the elect or actiue they inforcing themselues to flie vnto him notwithstanding all resistances either outward or inward neither height nor depth nor life nor death neither Angels of heauen nor Diuels in hell nor terror of law nor torture of conscience can separate them from this prey Thirdly in the moode and tense WILL BEE their inclination working with the attractiue of this Body For Aquilarum haec praeda est non Graculorum saith Chrysostom be the Body neuer so full and the Sauour neuer so strong Popingaies and Parrots haue no mind vnto it but the Eagle presently flies the will of the Saints co-operateth with the grace of Christ of Saints I say not of men For in the beginning of our conuersion and intertainment of our first affections vnto good the will is not agent for it is meerely passiue but after that the heart of stone is made an heart of flesh it worketh with grace not by the naturall power but as prepared and seconded by grace Which doctrine is grounded vpon that distiction of S. Paul Gratia IN me gratia MECVM His grace WITHIN me was not in vaine but I laboured more then they all yet not I but the grace of God WITH me and vpon the Spouse her affection DRAWE me there is the power of grace We WILL runne after thee there is the will cooperating therewith for he draweth him that is willing saith Chrysostome If any resist the holy Ghost him hee drawes not for as many as are LED by the spirit are the sonnes of God LED not hailed because in leading as there is a force drawing so is there a voluntary following and the spirit is willing saith our Sauiour though the flesh be weake But of thi enough The summe whereof is that of the Philosopher animus est vbi amat non vbi animat the Soule is where it loueth not where it liueth euen that of our Sauiour where the treasure is there will the heart be also The Soules of Gods children whether conioyned with the body affectionately conuersing with God that gaue them for Our conuersation is in HEAVEN or separated from the body actually returning vnto God who first imbreathed them still they are with him either heere by affection or there by fruition The last word followeth the place WHERESOEVER In my bed I sought him saith the Spouse but found him not I searched the streets for him whom I so loued I sought him but got him not I met with the watchmen and inquired of them for my beloued I asked but they told me not In the end hauing found him I tooke hold on him and left him not This is that which I sayd in the beginning that where it knowes no certain place the EGAR APPETITE will search EVERY place WHERESOEVER he is his chosen will Flocke vnto him in his word they beleeue him in Baptisme they indue him in the Eucharist they eate him in the poore they releeue him in his life they followe him in his death they trust in him in his Temple they glorifie him on earth they affect him in heauen they inioy him They will follow the Lambe WHERESOEVER hee goeth To him with the Father c. FINIS Esay 24. 16. Gen. 15. 11. Eccles 10. 1 Matt 24. 28. 1. BODY Isidor Pelusiâ—t Mat. 13. 19. Ver. 38. Act. 17. 28. 2. Pet. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Philo. Chrysost Num. 11. 16. 17 Origen Col. 2. 9. Ioh. 1. 14. Luc. 10. 22. Col. 2. 3. Ioh. 7. 46. Phil. 3. 8. Mat. 3. 17. Gal. 1. 8. Clem. Alex. Greg. mag Ver. 21. hic Mat. 24. 24. Ioh. 6. 68 1. Cor. 1. 30. Mat. 5. 20. Phil. 3. 12. Esa 53. 11. Rom. 4. 5. Bern. in Epist. Rom. 5. 19. 1. Iohn 2. 1. Rom 5. 17. Matth. 5. 6. Ier. 23. 6. Bern. Psal 70. 16. Esa 53. 9. 1. Pet. 2. 22. Iob 15. 15. 1. Reg. 7. 19. 1. Cor. 11. 1. Ephes 5. 1. 2. Ioh. 17. 19. Heb. 12. 2. Ioh. 8. 46. Luc. 1. 35. 1. Pet. 1. 15. Bern. Psal 119. 18. Psal 25. 7. Psal 139. 24. Bern. Iud. 14. 9. Prou. 16. 14. Psal 34. 8. Rom. 5. 10. Rom. 6. 23. Psal 51 5. Esa 53. 5. Gen. 4. 13 Heb. 2. 14. 18 Ioh. 12. 32. 1. Cor. 1. 23. Gal. 6. 14. Rom. 6. 3. 1. Cor. 1. 30. Bern. Luk. 24. 5. Act. 2. â—4 1. Cor. 15. 19. Luc. 24. 26. Phil. 3. 2â— Iohn 16. 7. Iohn 14. 2. August Rom. 8. 34. Amb. in Rom. 1. Iohn 2. 1. 2. Ioh. 16. 23. 1. Cor. 15. 42. Phil. 3. 21. 2. Cor. 3. 5. Rom. 8. 7. Esa 64. 6. Pro. 26. 23. Heb. 10. 1. Bern. 2. Eagles Basil Iob. 39. 32. Philo. Seneca Ephe. 2. 6. Esai 58. 14. Chrysost Psal 84. 6. Psal 68. 15. Greg. in moral Rom. 8. 14. Psal 121. 1. Greg. Iob. 28. 1. 2. Nazian Phil. 3. 7. Eccle. 5. 15. Nazian Chrisostom Plate Luc. 4. 6. 1. Cor. 7. 31. Phil. 4. 11. Esay 40. â—lt Psal 55. 22. Psal 146. 3. 4. Esay 59. 5. Iere. 49 16. Gregory Philo. Exod. 33. 7. 2. Reg. 2. 13. Luc. 10. 42. Gen. 11. 4. Philo â—bi supr Psal 88. 12. Col. 3. 3. Hierom. Psal 84. 5. Nazian 1 Cor. 2. 10. 1. Tim. 3. 16. Gen. 18. 12. Mat. 16. 22. Luc. 24. 11. Philo. August Matth. 6. â—3 Exod. 3. 2 Dan. 3 25. 2. Reg. 6. 17. Rom. 8. 18. 2. Cor. 4. 17. Hilar. Mar. 9. 24. 1. Ioh. 3. 18. 19. Ephe. 4. 3. Apoc. 2. 21. Rom. 8. 39. Chrysost 1 Cor. 15. 10. Cant. 1. 3. Chrysostome Act. 7. 5 1. Rom. 8. 14. Mat. 26. 41. Matth. 6. 21. Phil 3. 19. Eccle. 12. 7. Cant. 3. 1. 2. 3. Apoe 14. 4.