THE EAGLE AND THE BODY; DESCRIBED IN ONE SERMON PREACHED BEFORE QUEEN ELIZABETH of precious memory, in Lent. Anno 1601. By WILLIAM BARLOW Doctor of Divinity, now Bishop of Lincoln, Newly called for, and set forth. JOB. 39 32. Aquila in arduis ponit nidum suum, ubicunque Cadaver fuerit statim adest. LONDON Printed for MATTHEW LAW, and are to be sold at his Shop in Paul's Churchyard, near unto Saint Austin's Gate, at the Sign of the Fox. 1609. THE EAGLE AND THE BODY. LUKE 17. 37. He said unto them, Wheresoever the Body is, thither will the Eagles be gathered together. WHich words may be handled, either as a Parable IN Scripture, or as a Text OF Scripture; as it is a Proverb at random applied, the use is manifold & generally Moral: as it is a text, joined to the Precedents, the doctrine is comfortable and properly Spiritual. If I intended the first, I might enter that common place out of Seneca and Solomon, that variety of objects discover the Diversity of Natures, not only in Beasts led by fancy; as in the same field the be sucking the Flower, the Swine turning up the Root, the Bird knapping the Seed, the Goat cropping the Herb, the Kine plucking the Grass: To keep the word of this Text, at the same Carcase, the Eagle seizing upon the whole, the Raven digging at the Eyes, the Glead dragging at the Entrails; but also in Men overawed by affection, the booty of Profit, or Pleasure, or Honour alluring Them, as they are severally disposed. So might I, withal, surview all Places, where the desire of these make the concourse most frequent. And thus begin with the Court, a full Body, the fatness and marrow whereof, hath fetched many Eagles from all corners; in so much, that Proverb hath begotten Proverb, No fishing to the Sea, No service to the Court: because no booty so gainful, no gain so easy, no office so affected, as those of this Place. Which I speak not out of envy of their desire, but with prayer for a blessing on the Royal Foundress, and only to show how it doth moralise this Proverb, That where the BODY is, the EAGLES will RESORT After that, we might behold the Church in this land; THAT Body sometime plethorical & goodly, though now (with the Prophet) Esay 24. 16. it may truly cry, My leanness, my leanness; so long it hath been a Prey to the Eagles of the Epicene gender, both Hees, & she's, that it is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather an Anatomy of Bones, than a Body of Substance: a true speech, but perhaps too bitter, and therefore I leave it, and only present it, as fulfilling this Adage, That where the BODY is, the EAGLES will FLOCK. And from thence we might pass, to the Consistories and Courts of both Laws; and see, how many Eagles have lofted their eyries for themselves and their young ones, with the gobbets and morsels plucked and carried from those Bodies; the Fowls not so greedily preying upon Abraham's divided Gen. 15. 11. flesh; nor the Flies more busily sucking Eccles. 10. 1 the Apothecary's ointment, than the fatness of those Bodies (the Gains by those Pleas) hath alured Students and Agents to that profession and practice. And thus might I go on in this vein of discourse, tartly in the particulars, and yet pleasingly for the variety; because nothing now a days pleaseth more, then that which the Frenchmen call Escriture picquante, Satirical invectives, both in Pulpits, and Pamphlets. Nor need I contain myself within the Land, but might pass the Seas to Rome, the only Body for our malcontented Osprayes to prey upon, Immunities to warrant sin, Indulgences to remit sin, jubilees for liberty, Libels of contumely, Exemptions from loyalty, Pretence of Conscience, Promises of preferment, Faculties for Treasons and Murders of the Lords anointed, Facilities to climb heaven, not by jacob's ladder (the grace of Christ) but by merit of Saints, and supererogation of works: that BODY, these OFFALS have alured many of this NATION, with Noah's Crow, to fly out of the Ark without any mind of Return at least without any good mind if they return: which justifies this Moral of our Saviour, Vbi CORPUS, Ibi AQVILAE. But that sense I leave, and, (which is a Proverb 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: observing first, in DIXIT, the wisdom and custom of our Saviour; who, when he hath preached a doctrine of terror, doth presently salve it with a Lenitive of comfort: For the Disciples being affrighted with that thundering threat, of the signs in Heaven, and wars on earth: of jerusalem's ruins, and the general judgement: and ask what should become of them, in this destruction of all things at the world's end, and in this distraction of men's hearts being at their wit's end? He tells them, that while some are at the Mill making provision for the belly: others in bed at their ease and in security: others feasting, at their sports and jollity: others in the field, foraging for necessity: the affections of his chosen shall rest only upon him; meditating on his passion, imploring his help, apprehending his mercies, desiring the sight, and rejoicing in the fruition of his presence: For where the BODY is, thither will the EAGLES be gathered together. And this is the meaning of our Saviour in these words; which being Four principal, in them we may view, First, the Booty which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a substantial Body, no imaginary shadow; for Eagles stoop not to flies, much less to flying shadows; and as Saint Matthew Matt 24. 28. hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a DEAD Body, for Eagles seize not upon Live men. Secondly, Eagles not Ravens, the dignity of the Fowls, Birds Royal. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their quality and affection, sharp of scent, and sharp set, espying the prey a far off, and hasting thereto a main. Fourthly, Wheresoever, the place indefinite, which makes the affection infinite; for where there is no certain place, the eager appetite will search every place. So that the Body is Christ, and he crucified; the Eagles the Elect, and they sanctified: their flocking, their affection and that eagerly sharpened; the Place, his Residence and that unlimited: Of these in their order. Whereof that I may speak to God's glory and your instruction, Let us humble ourselves in Prayer etc. The Question being propounded by a 1. BODY. learned Deacon to a Reverend Bishop, why, Isidor. Pelusi●t. in One and the same Chapter our Saviour called the word of the Kingdom (the Gospel preached) by the name of SEED; and Mat. 13. 19 likewise doth in title the children of the kingdom (Gods elect) by the name also of SEED? It is answered by the same Father, Ver. 38. briefly and sound, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Word effectually received, as it were by trans-elementation, doth change the hearts of men into the nature of itself; and makes them as holy in affection, as itself is holy by inspiration. The like question being moved, why our Saviour in this place should personally call himself the BODY, whereas the Church elsewhere is called his Body? an answer semblable may be truly shaped; it is by reason of that mutual Coalescence between him and his Elect; they not only being His generation in whom they live and have their Act. 17. 28. being, but by spiritual regeneration, being made partakers of the very divine nature; not 2. Pet. 1. 4. transitively with any diminution in him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distributively, as the Fire in the forge heateth the iron without loss to itself (which is the resemblance of S. Basil) Basil. or as a Scale-ring imprinteth the form upon divers things, itself remaining as it was, (which is Philo his comparison) or Philo. as ten thousand Torches may receive flame from a fountain of fire, and this no way diminished (which is the Simile by chrysostom) or as the spirit of Moses divided between Chrysost. Num. 11. 16. 17 the seventy two Elders, himself having never a whit the less, which Origen Origen. applies to this purpose; Christ being the very Body and substance of all those graces and virtues, which in the Saints of God are but accidental qualities: for in HIM dwelleth the FULLNESS of the Godhead BODILY, and from that FULLNESS we all have received Col. 2. 9 joh. 1. 14. grace for grace. Therefore to this PREY the Elect do fly, & upon this BODY they feed; both ut corpus carnis, as a Body INCARNATE; & ut Corpus mortis, as a Body CRUCIFIED; and ut Corpus Gloriae, as in heaven GLORIFIED. From the first they receive a treble Luc. 10. 22. virtue. jo. Their Wisdom and Knowledge, for no man knoweth the Father but the Son, and HE to whom the Son will reveal him. The great Beau-Clerkes of Divinity (the Doctors of the Church) by the traditions of antiquity, & the definitions of Counsels, have showed themselves cunning in finding out some rich and deep veins, and have made both themselves and others very wealthy, with the Ingots and wedges of this gold, as Plato and Solomon call the knowledge of arts in all kind: but in THIS Body (that is, in Christ) were the whole hidden mines, and the heaped treasures themselves of all wisdom and knowledge. Col. 2. 3. His enemies confessed it, never man spoke as this man doth: And Saint Paul accounts all joh. 7. 46. his fore-learning & skill (though very accurate) in respect thereof, to be but loss and dung; and the Oracle from heaven twice, Phil. 3. 8. First, in the river jordan, and again on Mat. 3. &. 17. mount Tab●r enjoins an Audite EUM, as leaving all other, to Hear HIM: For, if an Angel from Heaven preach any OTHER doctrine Gal. 1. 8. than HE, Let him be accursed. If some prefer Philosophy, as THAT wisdom to Clem. Alex. salvation, we note it for their Heresy. If others match the four Counsels with the Greg. mag. four Evangelists, we tell them it is Blasphemy. If Rome object Traditions unwritten, we accuse them of Uncertainty. If any come with Ecce hic, to tell us that here, or there is Ver. 21. hic. Christ, we believe him not, but take him to be either larua Christi, a false Christ, or Mat. 24. 24. hostis Christi, a mere Antichrist: Secondly, we maintain, that the multiplied skill of the best human knowledge, is but a shadow compared to this BODY; yea the chief divine knowledge to be no other than a shadow derived from this BODY: And therefore conclude against them all with the Disciples, Domine ad quem ibimus? Lord joh. 6. 68 WHETHER shall we go? THOU hast the words of eternal life. And thus the EAGLES finding in themselves scientiam not sufficientiam (saith S. Bernard) prey upon HIM, 1. Cor. 1. 30. as he is factus sapientia, made wisdom unto us, and say with jehosaphat, Cum ignoraverimus ad te levamus oculos, when our own skill faileth us we have resort to THEE. 2. From IT they have their true Righteousness; because the justice which they have by nature, is but justitia Gentilium, not sanctified by faith; what they have by the law, is justitia Pharisaeorum, unprofitable, because Mat. 5. 20. unpossible to be performed▪ yea, that which they have by grace, is but justitia viatorum Phil. 3. 12. inchoate and imperfect, before it be made up with HIS Obedience imputed; For of HIM it was said, My righteous servant Esa. 53. 11. shall justify many. And the precept for that, is, Credit in EUMENIDES, Believe on HIM which Rom. 4. 5. justifieth the ungodly. Where, if the French heretic in Saint Bernard, or the Romanists his Proctors in Bern. in Epist. that Plea, shall object, JUSTICIA sit CVIVS est, quid ad te? the righteousness is Christ's, what's that to thee? answer him with that Father, Sit etiam CULPA CVIVS est, quid ad me; the FAULT was adam's also, what's THAT to ME? Match them therefore together, traducta culpa, indulta justicia, as Sin is mine by propagation, so righteousness is mine by imputation. Peccatum in semine, justitia in sanguine; Adam deriveth sin by nature to my condemnation, Christ brings life by his obedience to my justification. Yea rather, there is no match between 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: Rom. 5. 19 1. john 2. 1. especially if he be THAT One, jesus the just; Sat efficacior causa, ubi potior natura; HIS nature was more divine than adam's, HIS power therefore should be more effectual. For which cause, the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the SUPER-ABUNDANCE of his grace; and so to IT the Eagles fly, and hungering after Righteousness, seize upon HIM as he Matth. 5. 6. jer. 23. 6. is jehovah justitia nostra, the Lord OUR righteousness: and say, both with Saint Bernard, Bern. de TE Domine suppleo, quod minus habeo in me, that which we want in ourselves, Lord we supply from thee; and with David also, Domine memorabor justitiae TVAE SOLIUS, Psal. 70. 16. Lord we will make mention of THY righteousness ONLY. Lastly, from it they take the Sanctity of their lives deportment, for in I●M there was no sin, nor guile in his Esa. 53. 9 1. Pet. 2. 22. mouth, whereas in all other men there is corruption: in the best men there is defection: yea, even in his Angels, unfaithfulness hath been found: the best men's actions being job 15. 15. like Salomon's gold-worke, a Lily upon a 1. Reg. 7. 19 Pillar, and a Lily upon a Pillar, rare and few: and therefore Saint Paul framing patterns to be followed, when he propounds 1. Cor. 11. 1. himself, be ye Imitatores MEI, his command for imitation hath his Sicut of limitation so far as I am of CHRIST. But elsewhere, when he wills them to be imitatores Ephes. 5. 1. 2. DEI, he restrains not that, but walk in love (saith he) as Christ loved you: who is not, as the holiest men [Sanctus] holy in themselves, but [Sanctificans] making others holy: so himself saith, for their sakes SANCTIFY I myself, that they also may be SANCTIFIED. joh. 17. 19 Therefore the precept for that is by the Apostle, Videte EUM, Look upon HIM, Heb. 12. 2. who neither contracted sin by pollution, nor committed any sin by actual transgression. So that the Eagles herein resort to him, joh. 8. 46. as he is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that HOLY thing; & as S. Luc. 1. 35. Peter counseleth, frame their holiness, secundum eum, qui vocavit, Sanctum, according 1. Pet. 1. 15. to his Sanctity, which, being himself holy, called them so to be. And all this they receive from THIS Body, as he was Corpus Carnis, in his flesh conversing in the world. But yet, saith S. Bernard, when I have fed upon him, calling unto him for Bern. the first, that is, knowledge and wisdom, with the Prophet David, lighten thou mine Psal. 119. 18. 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 Sins of my Psal. 25. 7. youth, but record his mercies, & justus sum, and so I am JUSTIFIED: for the last, prayed him to guide me in the way of Eternity, Psal. 139. 24. & sic SANCTUS sum, and so I become holy: notwithstanding all this, saith he, my wisdom, by his instruction; my righteousness by his imputation; my sanctity by his example and direction; yet, nisi SANGVIS eius interpellet pro me, saluus non sum, unless this Corpus prove Cadaver, and this Body of FLESH, had been a Body of DEATH, saved I could not be: in illa instituit, in hac restituit, saith the same Father Bern. elsewhere. For vita in SANGVINE, surely, our substance and sustenance is from his DEATH; as Samson was fed and refreshed by the DEAD Lion. For what can be so jud. 14. 9 strong to work Death, which is not weakened by Christ's DEATH? The wrath Prou. 16. 14. of a Prince is the Messenger of death, saith Solomon; and we were borne filii irae, the sons of his wrath, by whom Prince's reign. Seize we therefore upon this Body; taste we and see how gracious the Lord is; Psal. 34. 8. Rom. 5. 10. and there we shall find God and man reconciled by his death. The wages of sin is death, and in sin the best of us are conceived. Search therefore Rom. 6. 23. the WOUNDS of this Body, and behold Psal. 51, 5. thy Cure in his gashes; for by his Esa 53. 5. STRIPES are we healed. Say not with Cain, his indignation is more than can be satisfied; my sins greater than can be remitted: stir Gen. 4. 13 not from this Body, but look into the HOLE of his side pierced, and see his heart bleeding in compassion of thine infirmities; Heb. 2. 14. 18 and feel his bowels melting at thy repentance. The savour of this DEAD Body draws all the Eagles unto it, cum exaltatus joh. 12. 32. fuero, etc. When I shall be LIFTED up, I shall draw all men unto me. This is the Trump of our profession, we REACH Christ and 1. Cor. 1. 23. him CRUCIFIED; the triumph of our consolation, God forbid, we should rejoice in any Gal. 6. 14. thing but in the CROSS of Christ; The substance of our Sacraments, we are Baptized into Rom. 6. 3. his Death; and as the jews, in their Passeover did eat their Lamb, assum, SLAIN and roasted: so in the Eucharist, we eat this Body, mortuum & passum DEAD and CRUCIFIED. And thus the Eagles seed on him, as he is factus Redemptio, made unto 1. Cor. 1. 30. us Redemption; and say (with S. Bernard) Bern. quod ex me mihi deest usurpo mihi ex visceribus Domini, the defects in ourselves, the wounds of our Lord God shall make good. But as the Angels moved the question, why Luk. 24. 5. seek we the living among the DEAD? he is not here but is RISEN: true, for at it was impossible that he should be holden of Act. 2. ●4. Death, so should it have been uncomfortable to us; because, if in this life only the hope were in Christ, of all men the best men should be 1. Cor. 15. 19 most miserable. Their state no better than the Israelites deliverance by Moses, freedom from the Egyptian slavery, but no possession in the land of Canaan; a redemption from Hell, but no inheritance in the Heavens. And therefore as Corpus mortis, his crucified Body had an Oportet a necessity adjoined, thus it must be: so Corpus Gloriae, as Luc. 24. 26. Saint Paul calls it, his GLORIFIED body had Phil. 3. 2●. the Expedit, a necessary convenience so to john 16. 7. be. By his Body INCARNATE and DEAD, Paravit nos mansioni, he made us fit for that john 14. 2. mansion; but by the last, paravit mansionem nobis, he prepared that mansion for us. August. Concerning the first, he died saith S. August. ut patiamur, to make us patient if we suffer for him: by the last, he excites our hope, ut potiamur, that we shall also reign with him. Therefore, though he be placed in the heavens, without return till the final judgement; yet the Eagles (his Elect) seize even there upon him by their Prayers, as Rom. 8. 34. their Intercessor; accounting mediation by Saints (as by favourites to the Prince) Amb. in Rom. with Saint Ambrose, a courtly reverence, no celestial courtesy, no canonical custom; acknowledging him, with S. john 1. john 2. 1. 2. to be the ONLY master of requests: the very presenting of his manhood glorified, unto his Father, being the sole interpellation for us; and no other Prayers, either prevailing with God or availing us, but those that are concluded per Christum Dominum joh. 16. 23. nostrum, by Christ jesus our Lord. Secondly, they resort by hope; that as he took upon him our Body, and after that was taken up to the right hand of his Father: so, 1. Cor. 15. 42. though our Bodies corrupted prove Esca vermium, and buried, be semen terrae; yet we hope that he will change our vile Phil. 3. 21. bodies, & make them like to his GLORIOUS body. And so conclude with S. Paul, We know that when this domus è luto, this Tabernacle of earth is mouldered away, we have structuran in Coelo, a building eternal & everlasting in the Heavens: and thus much for this BODY. The sum whereof is briefly, that of 2. Cor. 3. 5. the Apostle, that of ourselves we have no sufficiency, but what we have, it is of CHRIST. All knowledge without him, but Prudentia carnis, Rom. 8. 7. either ignorance or vanity; all righteousness not his, pollutio panni, stains and filth, Esa. 64. 6. Pro. 26. 23. all holiness not from him, scoria obducta, sin gilded, civility not Christianity: any challenge by merit, a presumptuous arrogancy, achievement of heaven, an impossibility: All the Sacrifices before him Vmbra praecedens, Heb. 10. 1. a shadow ushering this Body: all after him Vmbrasequens, resemblances thereof: remembrances gratulatory, not oblations propitiatory. Briefly, Invocation of any besides him, a sacrilegious blasphemy. The conclusion, S. Bernard's exclamation, quis Bern. non post illum, ad illum libenter, atque alacriter currat? What is he that will not cheerfully fly unto him? qui & ab errore liberat, who rectifieth our errors in opinion, and cleareth our ignorance by his doctrine▪ errata dissimulat, covereth the sins of our life with his righteousness: merita vivendo tradit, makes us virtuous by his example: praemia moriendo conquirit, sedendo largitur, purchased rewards for us when he suffered, and gives them unto us now that he is glorified? But the swiftness both of the time, and these Fowls carrieth us to the second part, namely, the Eagles. To trace Pliny or Aelian 2. Eagles. for the variety of Eagles were a course easy, but a discourse tedious: to follow the Allegorists in moralising their qualities, were, as S. Basil saith, to make an Eagle no Basil. Fowl, nor to give the Scripture the true sense: For so might I touch great-men, who, with Pyrrhus; desire to be called, and show themselves to be Eagles. Some, trusting to the strength and length of their wings, popularly beating the air, pleasing themselves with their soaring ambition, Flying so high out of compass, till finally they fly themselves out of breath. Others, with the sharpness of their Talents gripping 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 over the prey which they have found dead (not slain by themselves) so glorying in their nobility, not purchased by their virtue, but traduced by birth. But leaving these moralised EAGLES; the two principal & most proper qualities of these Fowls; are their LOFTY FLIGHT and their SHARP SIGHT; job. 39 32. which the holy man job observeth (to which place; I doubt not but our Saviour alludeth.) So that, without controversy or violence, the Fowl here resembleth the Soul of man: for, as among all the Birds, to the EAGLE is ascribed maximus honos, & maxima vis; so the Soul within us, is the part more honourable, but the force thereof most admirable. First, for the lofty flight, that expresseth the mind of every man, as he is a reasonable creature, much more as he is a regenerate Christian. For the Soul of man, by the confession even of Aristotle, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an infusion celestial, no natural traduction; for that cause by Philo, Philo. called Caeli apospasma, a very arrachment or a cantle pulled from the heavenly substance, cannot contain itself within this Lump of flesh; therefore, as the beams of the sun, though they touch the earth, and give life to these lower creatures, yet are still in the body of the Sun, from whence they are darted: so the soul, though it dwell and be confined (as that jew speaketh) either within the film of the brain, or in the heart of these our bodies, and converseth with the senses; yet haeret origini suae, saith Seneca, it still aspireth upward, Seneca. & there will have her being, whence she hath her beginning. Whereupon the Philosopher Heraclite, and Clemens Alexandrinus the divine, infer an excellent position; that anima sicca est sapientissima, that the soul, which, being in the body, is not surbated with traveling cares, nor surfeitted with excessive riot, either solid or liquid, is more fit for divine contemplation; as the dry exhalation is sooner carried into the higher Region, than the moist vapour. And this meant Plato by his anima alata in his Phaedrus, where he giveth wings to the soul, by which the understanding soareth up ad divinum verum, to the chiefest truth, and the will not resting but in divino bono, in the chiefest good. Wherefore the stoics have placed their Philosophers, ex superiori loco ad homines, ex aequo ad Deos; higher than men, equally with their Gods: signifying thereby, that they are, either as Gods among men, or rather as men living, on earth, the life of Gods; not affrighted with terror; not hoven with advancements; not dejected with wants; not captivated to passions. If then the mind of their contemplating Philosopher, a natural man, doth thus surmount; much more the mind of true Christians (possessed with the Spirit of God) enlightening the understanding; working upon the will; sanctifying the affections; by the power whereof, consedere nos fecit (saith the Apostle) Ephe. 2. 6. he hath made us sit in heavenly places: where being mounted super altitudines terrae (as Esay speaketh) above all the lofty towers Esai. 58. 14. of the earth; from thence saith Chrysost. Chrysost. Cuncta tanquam muscas vident, like true Eagles they overlook all the allurements of the world, as Gnats and Flies. There he beholds the valley of Baca, and there he overlookes Psal. 84. 6. Psal. 68 15. the hills of Basan; the lower and higher places of the earth, saith Gregory; in the first he describeth losses, contumelies, Greg. in moral. poverty, baseness; and those, even the most worldly minded, will fly over and tread upon: on the other, the glory of Sovereignty; sublimity of honours; blandishment of subjects; confluence of wealth; profit by gain; high in the view, great in the desire of men, not yet led by the spirit: All which, to this Eagle Rom. 8. 14. thus lifted up above these hills, and his heart fastened where this BODY is, in the Psal. 121. 1. joys of Heaven; Lord, saith Saint Gregory, Greg. quam abiecta sint cernitur quae alta vide bantur, how base & mean do they appear to the judgement reform, which before appeared lofty in the imagination corrupted? Then he job. 28. 1. 2. accounts the gold of Ophir but Ilia terrae the entrails and garbage of the earth, no food for Eagles to seize upon: the pleasures of the world, but lilia terrae, lilies of the field, more delectable in show then durable for continuance; no stay for Eagles to perch upon: Titles of Honour, but folia venti, the leaves of vanity; a gnathonical blast, the breath of the chaps, a fleshly pair of bellows (as the Philosopher terms them) too weak an air to carry up an Eagle. Briefly, all the allectives under the heavens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian. saith Nazian: compared to this one BOOTY, are unto him (as the Apostle accounts them) Damnum & stercora, loss Phil. 3. 7. and dung; as the holy Preacher, fumus Eccle. 5. 15. aut funus, a vanity or vexation; as Caesarius in Nazianz Nugae & delirium, a folly and Nazian. madness; as Chrysostom, a shadow or a dream Chrisostom. yea, less than them both; with Plato Plate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nothing and worth nothing: All the possessions and endowments of the whole world with the Prince of this world (when he sets them out to the best) this Eagle may account a glory, but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a glory in opinion, not so in Luc. 4. 6. deed. Therefore HE useth the world, as though 1. Cor. 7. 31. he used it not; and what state soever he hath, he is therewith content. Sive vir desideriorum, Phil. 4. 11. as was Job; whether he be a man favoured of the Prince; dignified with honours, magnified for deserts; applauded by the people: yet is he not hoven up 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 moved to discontentment, much less to rebellion. But what the Poets feign, of Eagles laying their eggs in jupiters' lap, fabulously; that doth he by David's counsel Esay. 40. ●lt. truly; and, with Esay his Eagle, flying up to Heaven, casts his whole burden upon the Lord: he trusteth not in Princes, Psal. 55. 22. their favour is mutable, their bodies are Psal. 146. 3. 4. corruptible; not in friends, who, like the waters of Tema, in a moisture they swell, in a drought they fail: Sacrificeth not to his net relies not upon his means, and policy, which often proves either the Spider's Web, or the Cockatrice egg, a folly or a Esay. 59 5. jere. 49 16. destruction: but with jeremy's EAGLE, that builds his nest on high, he rouseth himself with the Prophet's comfortable question, whom have I in heaven but THEE, and what is there on earth that I desire in comparison of THEE? And this is speciale specimen electorum (saith Gregory) the special argument Gregory. whereby ye may know a right Eagle, the chosen child of God. This being Philo. proper but to One kind of men, saith Philo; who, with Moses, building their Tent Exod. 33. 7. without the host, far from the host; with Elias, being stripped of their cloak (these 2. Reg. 2. 13. outward and worldly impediments) still having in their eye Mary's object, that same unum necessarium, converseth with Luc. 10. 42. God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a mind sequestered 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 us build (say they) a Tower] but Gen. 11. 4. it is, that they may have a name on earth; that by an unlimited joining of house to house; office to office; honour to honour; they may profess themselves of that humour in earnest, which Saint Peter fell into by amazement: Let us build us HERE 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 natural Philosophers; Philo ●bi supr. who, in the height of their understanding, could pierce the clouds; discover the motions of the heavens; the influence of the stars; the proprieties of times; the impressions in the air; the periods of Empires; yea, metaphysically inquire into the nature of God himself: and yet come far short of the first, whom he calleth Virum Dei, the man of God; whose mind lift up by the Spirit of God within him, liveth in the earth, as in terra oblivionis, in a Psal. 88 12. 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 Col. 3. 3. Saint Hierom speaketh, in his mundanis nolit Hierom. esse perpetuus, in these worldly things he affects no perpetuity, because the place is ABOVE, where he purposeth his ETERNITY. And this is the first property of the Eagle, following the Body, even to the very heavens: and the conclusion for it, is that of the Prophet, Beatus qui ascensiones in cord disposuit, Blessed Psal. 84. 5. is that man who hath set his heart to fly UPWARD. The second is the SHARP SIGHT of the Elect; because the natural man cannot perceive the things that be of God: For though his understanding (which Nazianz calleth Nazian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eye and lamp of reason) be piercing sharp, able to enter even the secrets of nature, yea, to the deepness of Satan; yet the farthest Horizon it can reach, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Clement, that which may be made manifest by demonstration; whereas the spiritual man discerneth all the deep things of God, even that most 1 Cor. 2. 10. profound mystery of this BODY, God manifested 1. Tim. 3. 16. in the flesh; and making it the object unto the eyes of Reason and Faith, shows the different use which they make thereof. First, as it is Corpus Carnis; that it should be conceived in the womb of a Virgin, without the help of man; here Reason like Sarah laugheth, the Philosopher stumbleth: Gen. 18. 12. yea the blessed virgin herself (at first) demurred with a quomodo? how can this be? Then, as Corpus mortis, that our God should die, and his death give us life; the jew storms at the sollie; the Grecians count it a reproach; yea, Peter himself gave Mat. 16. 22. it an absit. Then, as Corpus Gloriae, that being dead it should rise again, even the disciples themselves (not having as yet the Luc. 24. 11. spirit) took it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a feigned thing. But the Eagles eye, which Philo calleth fidem oculatam, faith illuminated by the holy Ghost, Philo. in that strange birth acknowledgeth a divine miracle; in that shameful death, a glorious victory; in his return from death, an assured hope of glory. And the reason of that difference is given by Saint Augustine; for August. that, as the eye if it be either blind or purblind, Matth. 6. ●3. cannot perfectly discern the clearest object: so (saith he) animus pollutus, or turbatus, a mind defiled with sin 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, she can discern Sub frutice Leporem, sub fluctibus piscem, Under the shrubs a Hare, under the waves a fish: so Faith, being Eagle eyed, can with Moses in Exod. 3. 2, a bramble bush see the majesty of God; with Abednego in the fiery Oven see the presence Dan. 3 25. of Christ; with Elizeus in the straightest 2. Reg. 6. 17. siege, an army of Angels to defend him; with Saint Paul in the heap of afflictions, Rom. 8. 18. behold a weight of glory provided for 2. Cor. 4. 17. him. And so much for the second property of the Eagle, belonging only to the Elect; the sum whereof is that of Hilary, Hilar. Hoc officium fides profitetur, etc. THIS is the proper office of FAITH, to attain that which neither wit, nor reason can reach unto. The conclusion, that prayer of the distressed Father, Lord I believe, help thou mine Mar. 9 24. unbelief. The third followeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they will flock or be gathered together; wherein many things are worth observation, if time would suffer. First in the pr●ae position 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joint resort and Communion of Saints, both in their inward m●n; for howsoever they be, either triumphant in heaven, or militant on earth; or dispersed in place; or unequal in condition; or aliens in nation; or differing in some cirucmstance of opinion; yet congregabuntur, there will be among them a unanimous coalition, aswell 1. joh. 3. 18. 19 mutual between themselves, in charitable affection, as also in a concurrent desire of this one BODY, which is their head, Christ; professing the same Faith; resting upon the same hope; holding the unity of the same spirit in the bond of peace: So, for Ephe. 4. 3. their outward man also, even these bodies which whether consumed by fire; or sunk in the seas; or devoured of beasts; or rotten in their graves; or quartered (yea minsed by tyrants; yet congregabuntur, they shall all be gathered in one place, and be joined with the same Christ, to sit with Apoc. 2. 21. him in his Throne. Secondly, the verb itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no translation doth fully express it, having more in it then resorting or gathering, bringing with it a violence of drawing or driving; and that double, either passive from this BODY, the sight & sent thereof alluring the Eagles; the power, grace, and merits of Christ attracting the desire of the elect: or active, they enforcing themselves to fly unto him, notwithstanding all resistances, either outward or inward; neither height nor depth, nor life nor death, neither Angels of heaven, nor Devils in hell, nor terror of law, nor torture of conscience, Rom. 8. 39 can separate them from this prey. Thirdly, in the mood and tense, [WILL be,] their inclination working with the attractive of this Body. For Aquilarum haec praeda Chrysost. est, non Graculorum, saith Chrysostom, be the Body never so full, and the Savour never so strong, Popingays and Parrots have no mind unto it, but the Eagle presently flies: the will of the Saints cooperateth with the grace of Christ: of Saints I say, not of men. For in the beginning of our conversion, and entertainment of our first affections unto good, the will is not agent, for it is merely passive; but after that the heart of stone is made an heart of flesh, it worketh with grace, not by the natural power, but as prepared and seconded by grace. Which doctrine is grounded upon that distiction of S. Paul, Gratia IN me & gratia MECUM, 1 Cor. 15. 10. His grace WITHIN me was not in vain, but I laboured more than they all, yet not I, but the grace of God WITH me: and upon the Spouse her affection, DRAW me, there is Cant. 1. 3. the power of grace; We WILL run after thee, there is the will cooperating therewith; for he draweth him that is willing, saith chrysostom. If any resist the holy Ghost, him he chrysostom. Act. 7. 5 1. Rom. 8. 14. draws not, for as many as are LED by the spirit are the sons 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 Saviour, though the flesh be Mat. 26. 41. weak. But of thy enough. The sum whereof is, that of the Philosopher, animus est ubi amat non ubi animat, the Soul is where it loveth, not where it liveth: even that of our Saviour, where the treasure is, there will the Matth. 6. 21. heart be also. The Souls of God's children, whether conjoined with the body, affectionately conversing with God that gave them; for Our conversation is in HEAVEN: or separated Phillip 3. 19 from the body, actually returning unto God, who first imbreathed them; still they are with him, either here by affection, Eccle. 12. 7. or there by fruition. The last word followeth, the place [WHERESOEVER.] In my bed I sought him, saith the Spouse, but found him not Cant. 3. 1. 2. 3. I searched the streets for him whom I so loved, I sought him but got him not; I met with the watchmen, and inquired of them for my beloved, I asked but they told me not: In the end, having found him, I took hold on him, and left him not. This is that which I said in the beginning that where it knows no certain place, the EAGER APPETITE will search EVERY place. WHERESOEVER he is, his chosen will Flock unto him, in his word they believe him, in Baptism they endue him, in the Eucharist they eat him, in the poor they relieve him; in his life they follow him, in his death they trust in him, in his Temple they glorify him, on earth they affect him, in Apoe. 14. 4. heaven they enjoy him. They will follow the Lamb WHERESOEVER he goeth. To him with the Father, etc. FINIS.