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 [Page] 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 [Page] 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)Esay 24. 16. it may truely cry, My leannesse, my leannesse; so long it hath beene a Prey to the Eagles of the Epicene gender, both Hees, & Shees, 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 [Page] carried from those Bodies; the Fowles not so greedily preying vpon Abrahams diui­dedGen. 15. 11. flesh; nor the Flies more busily suck­ingEccles. 10. 1 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 [Page] 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, Ʋbi 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 [Page] 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 Matt 24. 28. 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, [Page] 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 a1. BODY. learned Deacon to a Reuerend Bishop, why,Isidor. Pelusi [...]t. in One and the same Chapter our Sauiour called the word of the Kingdom (the Gospell preached) by the name of SEEDE; andMat. 13. 19. likewise doth in title the children of the king­dome (Gods elect) by the name also of SEEDE? It is answered by the same Fa­ther,Ver. 38. briefely and soundly, [...], because the Word effectually re­ceiued, as it were by trans-elementation, doth change the hearts of men into the [Page] 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 Act. 17. 28. being, but by spirituall regeneration, being made partakers of the very diuine nature; not2. Pet. 1. 4. 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)Basil. or as a Scale-ring imprinteth the forme vp­on diuers things, it selfe remaining as it was, (which is Philo his comparison) orPhilo. 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 be­tweeneChrysost. Num. 11. 16. 17 the seauenty two Elders, himselfe [Page] hauing neuer a whit the lesse, which Ori­gen 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 Col. 2. 9. Ioh. 1. 14. 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 trebleLuc. 10. 22. vertue. j^o. 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 [Page] in THIS Bodie (that is, in Christ) were the whole hidden mines, and the heaped trea­sures themselues of all wisdome and knowledge. Col. 2. 3. His enemies confest it, neuer man spake as this man doth: And Saint Paul accompts allIoh. 7. 46. his fore-learning & skill (though very ac­curate) in respect therof, to be but losse and doung; and the Oracle from heauen twise,Phil. 3. 8. First, in the riuer Iordan, and againe onMat. 3. &. 17. mount Tab [...]r inioynes an Audite EVM, as leauing all other, to Heare HIM: For, if an Angell frō Heauen preach any OTHER do­ctrine Gal. 1. 8. then HE, Let him be accursed. If some preferre Philosophie, as THAT wisdome toClem. Alex. saluation, we note it for their Heresie. If others match the foure Councels with theGreg. mag. 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 isVer. 21. hic. Christ, we beleeue him not, but take him to be either larua Christi, a false Christ, orMat. 24. 24. hostis Christi, a meere Antichrist: Secondly, we mainteine, that the multiplied skill of the best humane knowledge, is but a shad­dow [Page] 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 Ioh. 6. 68 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,1. Cor. 1. 30. 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 Gentiliū, not sancti­fied by faith; what they have by the law, is iustitia Pharisaeorum, vnprofitable, be­causeMat. 5. 20. vnpossible to be performed▪ yea, that which they haue by grace, is but iustitia via­torum Phil. 3. 12. inchoate and imperfect, before it be made vp with HIS Obedience imputed; For of HIM it was said, My righteous seruant Esa. 53. 11. shall iustifie many. And the precept for that, is, Credite in EVM, Beleeue on HIM whichRom. 4. 5.[Page] iustifieth the vngodly.

Where, if the French hereticke in Saint Bernard, or the Romanists his Proctors inBern. in Epist. that Plea, shall obiect, IVSTICIA sit CV­IVS est, quid ad te? the righteousnesse is Christs, whats that to thee? answere him with that Father, Sit etiam CVLPA CVIVS est, quid ad me; the FAVLT was Adams also, whats 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: Rom. 5. 19. 1. Iohn 2. 1. 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 [...] Rom 5. 17. [Page] [...], the SVPER-ABVNDANCE of his grace; and so to IT the Eagles flie, and hungring after Righteousnes, seize vpon HIM as heMatth. 5. 6. Ier. 23. 6. is Iehouah Iustitia nostra, the Lord OVR righ­teousnes: and say, both with Saint Bernard, Bern. 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,Psal. 70. 16. Lord we will make mention of THY righ­teousnes ONELY. Lastly, from it they take the Sanctitie of their liues deportment, for in I [...]M there was no sinne, nor guile in his Esa. 53. 9. 1. Pet. 2. 22. 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 beingIob 15. 15. like Salomons gold-worke, a Lilly vpon a 1. Reg. 7. 19. Piller, and a Lilly vpon a Piller, rare and few: and therefore Saint Paul framing patterns to be followed, when he propounds1. Cor. 11. 1. himself, be ye Imitatores MEI, his command for imitation hath his Sicut of limitation so FARRE as I am of CHRIST. But else­where, [Page] when he wils them to be imitatores Ephes. 5. 1. 2. 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.Ioh. 17. 19. Therefore the precept for that is by the Apostle, Ʋidete EVM, Looke vpon HIM,Heb. 12. 2. who neither contracted sin by pollution, nor cōmitted any sin by actuall transgressi­on. So that the Eagles herein resort to him, Ioh. 8. 46. as he is, [...], that HOLY thing; & as S.Luc. 1. 35. Peter counselleth, frame their holynes, se­cundum eum, qui vocauit, Sanctum, according1. Pet. 1. 15. 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 forBern. the first, that is, knowledge and wisedome, with the Prophet Dauid, lighten thou mine Psal. 119. 18. eyes that I may see the wonders of thy law, & [Page] SAPIENS sum, and I become WISE: for the Second, requested him with the same Prophet, not to remember the Sinnes of my Psal. 25. 7. 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, Psal. 139. 24. & 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 Bern. 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 soIud. 14. 9. strong to worke Death, which is not weakened by Christs DEATH? The wrathProu. 16. 14. of a Prince is the Messenger of death, saith Solomon; and wee were borne filii irae, the [Page] sonnes of his wrath, by whome Princes raigne. Seize we therefore vpon this Bo­dy; taste wee and see how gratious the Lord is; Psal. 34. 8. Rom. 5. 10. 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 there­foreRom. 6. 23. the VVOVNDES of this Body, and be­holdPsal. 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 thē can be satisfi­ed; my sinnes greater then can be remitted: stirGen. 4. 13 not from this Body, but looke into the HOLE of his side pearced, and see his heart bleeding in compassion of thine infirmi­ties;Heb. 2. 14. 18 and feele his bowels melting at thy re­pentance. The sauour of this DEAD Bodie drawes all the Eagles vnto it, cum exaltatus Ioh. 12. 32. 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 1. Cor. 1. 23. him CRVCIFIED; the triumph of our con­solation, God forbid, we should reioyce in anie Gal. 6. 14. thing but in the CROSSE of Christ; The sub­stance [Page] of our Sacraments, we are Baptized in­toRom. 6. 3. 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 vn­to1. Cor. 1. 30. vs Redemption; and say (with S. Ber­nard)Bern. 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 Luk. 24. 5. 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 ofAct. 2. [...]4. 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 1. Cor. 15. 19. 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, [Page] thus it must be: so Corpus Gloriae, asLuc. 24. 26. Saint Paul cals it, his GLORIFIED body hadPhil. 3. 2 [...]. the Expedit, a necessary conuenience so toIohn 16. 7. be. By his Bodie INCARNATE and DEAD, Parauit nos mansioni, he made vs fit for that Iohn 14. 2. mansion; but by the last, parauit mansionem nobis, hee prepared that mansion for vs. August. 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, asRom. 8. 34. their Intercessor; accompting mediation by Saints (as by fauourites to the Prince)Amb. in Rom. with Saint Ambrose, a courtly reuerence, no celestiall courtesie, no canonicall cu­stome; acknowledging him, with S. Iohn 1. Iohn 2. 1. 2. 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 [Page] that are concluded per Christum Dominum Ioh. 16. 23. 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,1. Cor. 15. 42. though our Bodies corrupted prooue Esca vermium, and buried, bee semen terrae; yet wee hope that he will chaunge our vile Phil. 3. 21. 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 of2. Cor. 3. 5. 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, Rom. 8. 7. either ignorance or vanity; al righteous­nes not his, pollutio panni, staines and filth,Esa. 64. 6. Pro. 26. 23. 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, Heb. 10. 1. [Page] 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 Bern. non post illum, ad illum libenter, at (que) 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 carieth vs to the second parte, namely, the Eagles. To trace Plinie or Aeli­an 2. Eagles. 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 noBasil. Foule, nor to giue the Scripture the true [Page] 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;Iob. 39. 32. which the holy man Iob obserueth (to which place; I doubt not but our Sauiour alludeth.) So that, without controuersie [Page] 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, 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,Seneca. [Page] & 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 [Page] 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)Ephe. 2. 6. hee hath made vs sit in heauenly places: where being mounted super altitudines ter­rae (as Esay speaketh) aboue all the loftie tow­ers Esai. 58. 14. of the earth; from thence saith Chrysost. 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 o­uerlookesPsal. 84. 6. Psal. 68. 15. the hilles of Basan; the lower and higher places of the earth, saith Grego­rie; in the first he descrieth losses, contumelies, Greg. in moral. 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 Rom. 8. 14. [Page] thus lifted vp aboue these hils, and his heart fastned where this BODIE is, in thePsal. 121. 1. Ioyes of Heauen; Lord, saith Saint Gregorie, Greg. quàm 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 heIob. 28. 1. 2. 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, [...] Nazian. saith Nazian: compared to this one BOOTIE, are vnto him (as the Apostle accompts them) Damnum & stercora, lossePhil. 3. 7. and dounge; as the holy Preacher, fumus Eccle. 5. 15. aut funus, a vanitie or vexation; as Caesarius in Nazianz Nugae & delirium, a folly andNazian. [Page] madnes; as Chrysostom, a shadow or a dreame Chrisostom. yea, lesse then them both; with Plato Plate. [...], 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 inLuc. 4. 6. deed. Therfore HE vseth the world, as though 1. Cor. 7. 31. he vsed it not; and what state soeuer he hath, he is therewith content. Siue vir desiderio­rum, Phil. 4. 11. 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 coun­sellEsay. 40. [...]lt. truely; and, with Esay his Eagle, flying vp to Heauen, casts his whole burthen vp­on [Page] the Lord: hee trusteth not in Princes, Psal. 55. 22. their fauour is mutable, their bodies arePsal. 146. 3. 4. 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 aEsay. 59. 5. Iere. 49 16. 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 ar­gumentGregory. whereby yee may know a right Eagle, the chosen child of God. This beingPhilo. proper but to One kind of men, saith Philo; who, with Moses, building their TentExod. 33. 7. without the host, farre from the host; with Elias, being stript of their cloake (these2. Reg. 2. 13. outward and worldly impediments) still hauing in their eye Maries object, that same vnum necessarium, conuerseth withLuc. 10. 42. God [...] with a mind sequestred [Page] 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] butGen. 11. 4. 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 world­man, not yet regenerate: And there are Viri Coeli, as the Chaldees and naturall Philoso­phers; Philo [...]bi supr. 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 [Page] lift vp by the Spirit of God within him, li­ueth in the earth, as in terra obliuionis, in aPsal. 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, asCol. 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 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 Psal. 84. 5. 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 callethNazian. [...] 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 [Page] the deepe things of God, euen that most1 Cor. 2. 10. profound mysterie of this BODIE, God ma­nifested 1. Tim. 3. 16. 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:Gen. 18. 12. 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 gaueMat. 16. 22. it an absit. Then, as Corpus Gloriae, that be­ing dead it should rise againe, euen the dis­ciples themselues (not hauing as yet theLuc. 24. 11. spirit) tooke 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 di­uine miracle; in that shamefull death, a glo­rious victorie; in his returne from death, an assured hope of glory. And the reason of that [Page] difference is giuen by Saint Augustine; forAugust. that, as the eye if it be either blind or pur­blind, Matth. 6. [...]3. 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 inExod. 3. 2, a bramble bush see the maiestie of God; with Abednego in the fierie Ouen see the pre­senceDan. 3 25. of Christ; with Elizeus in the streigh­test2. Reg. 6. 17. siege, an army of Angels to defend him; with Saint Paul in the heape of afflicti­ons,Rom. 8. 18. behold a weight of glory prouided for2. Cor. 4. 17. him. And so much for the second proper­tie of the Eagle, belonging onely to the E­lect; the summe whereof is that of Hilary, Hilar. Hoc officium fides profitetur, &c. THIS is the proper office of FAITH, to attaine that which neither wit, nor reason can reach vn­to. [Page] The conclusion, that prayer of the di­stressed Father, Lord I beleeue, helpe thou mine Mar. 9. 24. vnbeliefe. The third followeth, [...], they will flocke or be gathered together; wherein many things are worth obseruati­on, if time would suffer. First in the pr [...]ae position [...] the ioint resort and Communion of Saints, both in their inward m [...]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, aswell1. Ioh. 3. 18. 19. mutuall betweene thēselues, 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, forEphe. 4. 3. 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 [Page] shall all be gathered in one place, and bee ioyned with the same Christ, to sit withApoc. 2. 21. 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,Rom. 8. 39. 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 Chrysost. 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 [Page] 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,1 Cor. 15. 10. 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 isCant. 1. 3. 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 heeChrysostome. Act. 7. 5 1. Rom. 8. 14. 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 Mat. 26. 41. weake. But of thi enough. The summe whereof is, that of the Philosopher, animus [Page] 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 Matth. 6. 21. 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 Phil 3. 19. from the body, actually returning vn­to God, who first imbreathed them; still they are with him, either heere 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 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 [Page] 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, inApoe. 14. 4. heauen they inioy him. They will follow the Lambe WHERESOEVER hee goeth. To him with the Father, &c.