Publisher: Printed by J Windet for Mathevv Lavv and are to be sold at his shop in Pauls Church yard neere vnto Saint Austines Gate at the signe of the Foxe
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 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 Senecca and Solomon, that variety of objects discover the Diversity of Nature's, not only in Beasts led by fancy;
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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.
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 Eagl 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.
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;
but with prayer for a blessing on the Royal Foundress, and only to show how it does moralise this Proverb, That where the BODY is, the EAGLES will RESORT After that, we might behold the Church in this land;
so long it hath beene a Prey to the Eagles of the Epicene gender, both Hees, & Shees, that it is become NONLATINALPHABET not NONLATINALPHABET, rather an Anatomie of Bones, then a Bodie of Substance: a true speech,
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, then a Body of Substance: a true speech,
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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;
how many Eagles have lofted their Ayries for themselves and their young ones, with the gobbets and morsels plucked and carried from those Bodies; the Fowls not so greedily preying upon Abrahams divided Flesh;
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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.
nor the Flies more busily sucking the Apothecaries ointment, then the fatness of those Bodies (the Gains by those Pleasant) hath allured Students and Agents to that profession and practice.
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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:
Because nothing now a days Pleases more, then that which the Frenchmen call Escriture picquante, Satirical Invectives, both in Pulpits, and Pamphlets. Nor need I contain my self within the Land, but might pass the Seas to Room, the only Body for our Malecontented Ospreys 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 Iaakobs ladder (the grace of christ) but by merit of Saints, and supererogation of works: that BODY, these OFFALS have allured many of this NATION, with Noahs Crow, to fly out of the Ark without any mind of Return At least without any good mind if they return:
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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:
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:
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:
observing First, in DIXIT, the Wisdom and custom of our Saviour; who, when he hath preached a Doctrine of terror, does 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 Ierusalems ruins, and the general judgement: and asking 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 wits end? He tells them, that while Some Are At the Mill making provision for the belly:
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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:
the affections of his chosen shall rest only upon him; meditating on his passion, imploring his help, apprehending his Mercies, desiring the sighed, and rejoicing in the fruition of his presence:
and sharpe set, espying the prey a farre off, and hasting thereto a maine. Fourthly, Wheresoeuer, the place indefinite, which makes the affection infinite;
and sharp Set, espying the prey a Far off, and hasting thereto a main. Fourthly, Wheresoever, the place indefinite, which makes the affection infinite;
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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.
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.
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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;
Whereof that I may speak to God's glory and your instruction, Let us humble our selves in Prayer etc. The Question being propounded by a learned Deacon to a Reverend Bishop, why, in One and the same Chapter our Saviour called the word of the Kingdom (the Gospel 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, NONLATINALPHABET,
and likewise does in title the children of the Kingdom (God's elect) by the name also of SEEDE? It is answered by the same Father, briefly and soundly,,
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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;
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 onely being His generation in whom they liue and haue their being, but by spirituall regeneration, being made partakers of the very diuine nature;
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 being, but by spiritual regeneration, being made partakers of the very divine nature;
not transitiuely with any diminution in him, but NONLATINALPHABET 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,
not transitively with any diminution in him, but distributively, as the Fire in the forge heateth the iron without loss to it self (which is the resemblance of S. Basil) or as a Scale-ring imprinteth the Form upon diverse things, it self remaining as it was, (which is Philo his comparison) or as ten thousand Torches may receive flame from a fountain 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;
and this no Way diminished (which is the Simile by Chrysostom) or as the Spirit of Moses divided between the seauenty two Elders, himself having never a whit the less, which Origen Applies to this purpose;
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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,
for in HIM dwells the FVLNES of the Godhead BODILY, and from that FVLNES we all have received grace for grace. Therefore to this PREY the Elect do fly,
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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:
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:
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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 Tab•r inioynes an Audite EVM,
And Saint Paul accounts all his fore-learning & skill (though very accurate) in respect thereof, to be but loss and dung; and the Oracle from heaven twice, First, in the river Iordan, and again on mount Tab•r enjoins an Audite EVM,
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For, if an Angell frō 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,
For, if an Angel from Heaven preach any OTHER Doctrine then HE, Let him be accursed. If Some prefer Philosophy, as THAT Wisdom to salvation, we note it for their Heresy. If Others match the foure Counsels with the foure Evangelists, we tell them it is Blasphemy. If Room Object Traditions unwritten, we accuse them of Uncertainty. If any come with Ecce hic, to tell us that Here, or there is christ, we believe 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;
but take him to be either larua Christ, a false christ, or hostis Christ, a mere Antichrist: Secondly, we maintain, that the multiplied skill of the best humane knowledge, is but a shadow compared to this BODY;
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 Gentiliū, not sanctified by faith;
And thus the EAGLES finding in themselves scientiam not sufficientiam (Says S. Bernard) prey upon HIM, as he is factus sapientia, made Wisdom unto us, and say with Jehoshaphat, Cum ignorauerimus ad te leuamus Eyes, 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 iustitia Gentiliū, 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,
what they have by the law, is iustitia Pharisees, unprofitable, Because unpossible to be performed ▪ yea, that which they have by grace, is but iustitia viatorum inchoate and imperfect,
For of HIM it was said, My righteous seruant shall iustifie many. And the precept for that, is, Credite in EVM, Beleeue on HIM whichRom. 4. 5. iustifieth the vngodly.
For of HIM it was said, My righteous servant shall justify many. And the precept for that, is, Credit in EVM, Believe on HIM whichRom. 4. 5. Justifieth the ungodly.
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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, whats that to thee? answere him with that Father, Sit etiam CVLPA CVIVS est, quid ad me;
Where, if the French heretic in Saint Bernard, or the Romanists his Proctors in that Plea, shall Object, IVSTICIA fit CVIVS est, quid ad te? the righteousness is Christ, whats that to thee? answer 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;
the FAVLT was Adams also, whats THAT to ME? Match them Therefore together, traducta culpa, indulta Justice, as Sin is mine by propagation, so righteousness is mine by imputation. Peccatum in Seed, 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;
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: especially if he be THAT One, Iesus the iust;
for if by the OFFENCE of one, many be made Sinners, much more by the OBEDIENCE of one shall many be made righteous, Says the Apostle: especially if he be THAT One, Iesus the just;
HIS nature was more diuine then Adams, HIS power therefore should be more effectuall. For which cause, the Apostle calls it NONLATINALPHABET NONLATINALPHABET, the SVPER-ABVNDANCE of his grace; and so to IT the Eagles flie,
HIS nature was more divine then Adams, HIS power Therefore should be more effectual. For which cause, the Apostle calls it, the SVPER-ABVNDANCE of his grace; and so to IT the Eagles fly,
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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.
and hungering After Righteousness, seize upon HIM as he is Jehovah Iustitia nostra, the Lord OUR righteousness: and say, both with Saint Bernard, the TE Domine suppleo, quod minus habeo in me, that which we want in our selves, Lord we supply from thee; and with David also, Domine memorabor iustitiae TVAE SUNFLOWERS, Lord we will make mention of THY righteousness ONLY.
Lastly, from it they take the Sanctitie of their liues deportment, for in I•M there was no sinne, nor guile in his mouth, wheras in all other men there is corruption:
Lastly, from it they take the Sanctity of their lives deportment, for in I•M there was no sin, nor guile in his Mouth, whereas in all other men there is corruption:
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.
and Therefore Saint Paul framing patterns to be followed, when he propounds himself, be you Imitators MEI, his command for imitation hath his Sicut of limitation so FAR as I am of CHRIST.
So that the Eagles herein resort to him, as he is, NONLATINALPHABET, 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.
So that the Eagles herein resort to him, as he is,, that HOLY thing; & as S. Peter counselleth, frame their holiness, secundum Eum, qui vocauit, Sanctum, according to his Sanctity, which, being himself holy, called them so to be.
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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,
But yet, Says S. Bernard, when I have fed upon him, calling unto him for the First, that is, knowledge and Wisdom, with the Prophet David, lighten thou mine eyes that I may see the wonders of thy law,
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:
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:
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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.
as Sampson was fed and refreshed by the DEAD lion. For what can be so strong to work Death, which is not weakened by Christ DEATH? The wrath of a Prince is the Messenger of death, Says Solomon; and we were born Sons irae, the Sons of his wrath, by whom Princes Reign.
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.
the triumph of our consolation, God forbid, we should rejoice in any thing but in the CROSS of christ; The substance of our Sacraments, we Are Baptised into his Death; and as the Iewes, in their Passover did eat their Lamb, Assume, SLAIN and roasted: so in the Eucharist, we eat this Body, mortuum & passum DEAD and CRUCIFIED.
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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.
and say (with S. Bernard) quod ex me mihi deest vsurpo mihi ex visceribus Domini, the defects in our selves, the wounds of our Lord God shall make good.
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,
Because, if in this life only the hope were in christ, of all men the best men should be most miserable. Their state no better then 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 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.
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 Glory, as Saint Paul calls it, his GLORIFIED body had the Expedit, a necessary convenience so to be.
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:
but by the last, parauit mansionem nobis, he prepared that mansion for us Concerning the First, he died Says S. August. vt patiamur, to make us patient if we suffer for him:
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;
yet the Eagles (his Elect) seize even there upon him by their Prayers, as their Intercessor; accounting mediation by Saints (as by favourites to the Prince) with Saint Ambrose, a courtly Reverence, no celestial courtesy, no canonical custom;
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:
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, though our Bodies corrupted prove Esca vermium, and buried, be semen terrae; yet we hope that he will change our vile 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 structurā in Coelo, a building Eternal & everlasting in the Heavens:
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All the Sacrifices before him Vmbra praecedens, a shadow vshering this Body: all after him Vmbrasequens, resemblances therof: remembrances gratulatory, not oblations propitiatorie.
All the Sacrifices before him Vmbra praecedens, a shadow ushering this Body: all After him Vmbrasequens, resemblances thereof: remembrances gratulatory, not Oblations propitiatory.
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The conclusion, S. Bernards exclamation, quis 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,
The conclusion, S. Bernards exclamation, quis non post Ilum, ad Ilum Libenter, At { que } alacriter currat? What is he that will not cheerfully fly unto him? qui & ab Error 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 cleareth our ignorance by his Doctrine ▪ errata dissimulat, Covereth the Sins of our life with his righteousness: Merita viuendo tradit, makes us virtuous by his Exampl: 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 Fowles 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:
and these Fowls Carrieth us to the second part, namely, the Eagles. To trace Pliny or Aelian for the variety of Eagles were a course easy, but a discourse tedious:
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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,
to follow the Allegorists in moralizing their qualities, were, as S. Basil Says, to make an Eagl no Foul, nor to give the Scripture the true sense: For so might I touch Great men, who, with Phyrrhus; desire to be 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 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 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;
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 Nobilt, not purchased by their virtue, but traduced by birth. But leaving these moralized EAGLES;
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For the Soule of man, by the confession euen of Aristotle, being NONLATINALPHABET, 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;
For the Soul of man, by the Confessi even of Aristotle, being, an infusion celestial, no natural traduction; for that cause by Philo, called heaven apospasma, a very arrachment or a cantle pulled from the heavenly substance, cannot contain it self within this Lump of Flesh;
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;
yet Heretic origini suae, Says Senecca, it still aspireth upward, & there will have her being, whence she hath her beginning. Whereupon the Philosopher Heraclite, and Clemens Alexandrian the divine, infer an excellent position;
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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;
that anima sicca est sapientissima, that the soul, which, being in the body, is not surbated with travelling Cares, nor surfeited with excessive riot, either solid or liquid, is more fit for divine contemplation;
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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,
as the dry exhalation is sooner carried into the higher Region, then the moist vapour. And this meant Plato by his anima alata in his Phaedrus, where he gives wings to the soul, by which the understanding soareth up ad Divine verum, to the chiefest truth,
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.
signifying thereby, that they Are, either as God's among men, or rather as men living, on earth, the life of God's; not affrighted with terror; not hoven with advancements; not dejected with Wants; not captivated to passion.
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much more the minde of true Christians (possest with the Spirit of God ) enlightning the vnderstanding; working vpon the will; sanctifying the affections;
much more the mind of true Christians (possessed with the Spirit of God) enlightening the understanding; working upon the will; sanctifying the affections;
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,
where being mounted super altitudines terrae (as Isaiah speaks) above all the lofty towers of the earth; from thence Says Chrysostom Everything tanquam muscas vident, like true Eagles they overlook 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:
as Gnats and Flies. There he beholds the valley of Baca, and there he overlooks the hills of Basan; the lower and higher places of the earth, Says Gregory; in the First he Describeth losses, Contumelies, poverty, baseness; and those, even the most worldly minded, will fly over and tread upon:
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and his heart fastned where this BODIE is, in the Ioyes of Heauen; Lord, saith Saint Gregorie, 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 he accompts the gold of Ophir but Ilia terrae the entrals and garbage of the earth, no food for Eagles to seize vpon:
and his heart fastened where this BODY is, in the Joys of Heaven; Lord, Says Saint Gregory, quàm abiecta sint cernitur Quae Alta vide bantur, how base & mean do they appear to the judgement reformed, which before appeared lofty in the imagination corrupted? Then he accounts the gold of Ophir but Ilia terrae the entrails and garbage of the earth, no food for Eagles to seize upon:
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, NONLATINALPHABET saith Nazian: compared to this one BOOTIE, are vnto him (as the Apostle accompts them) Damnum & stercora, losse and dounge;
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 Eagl. Briefly, all the allectives under the heavens, Says Nazian: compared to this one BOOTIE, Are unto him (as the Apostle accounts them) Damnum & Stercora, loss and dounge;
with Plato NONLATINALPHABET, 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 NONLATINALPHABET, 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.
with Plato, 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 Eagl may account a glory, but the word is, that is a glory in opinion, not so in deed. Therefore HE uses the world, as though he used it not; and what state soever he hath, he is therewith content.
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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;
and, with Isaiah his Eagl, flying up to Heaven, Cast his Whole burden upon the Lord: he Trusteth not in Princes, their favour is mutable, their bodies Are corruptible;
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:
Sacrificeth not to his net relies not upon his means, and policy, which often Proves either the Spiders Web, or the Cockatrice egg, a folly or a destruction:
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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;
but with Jeremiahs EAGL, that builds his nest on high, he rouzeth himself with the prophets 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 special specimen electorum (Says Gregory) the special argument whereby ye may know a right Eagl, the chosen child of God. This being proper but to One kind of men, Says Philo; who, with Moses, building their Tent without the host, Far 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 NONLATINALPHABET with a mind sequestred from all earthly thoughts:
with Elias, being stripped of their cloak (these outward and worldly impediments) still having in their eye Mary's Object, that same One Necessary, Converseth with God with a mind sequestered from all earthly thoughts:
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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;
such, as with the Giants of the old Testament will built with the Eagles [ Let us built (say they) a Tower ] but 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;
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; who, in the height of their vnderstanding, could pierce the clouds;
Let us built us HERE 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 natural Philosophers; who, in the height of their understanding, could pierce the Clouds;
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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.
Therefore, as Saint Hieronymus speaks, in his mundanis nolit esse perpetuus, in these worldly things he affects no perpetuity, Because the place is ABOVE, where he Purposes his ETERNITIE.
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.
and the conclusion for it, is that of the Prophet, Beatus qui ascensiones in cord disposuit, Blessed is that man who hath Set his heart to fly UPWARD.
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For though his vnderstanding (which Nazianz calleth NONLATINALPHABET the eye and lampe of reason) be piercing sharpe, able to enter euen the secrets of nature,
For though his understanding (which Nazianz calls the eye and lamp of reason) be piercing sharp, able to enter even the secrets of nature,
yea, to the deepenesse of Satan; yet the farthest Horizon it can reach, is, NONLATINALPHABET, saith Clement, that which may be made manifest by demonstration;
yea, to the deepness of Satan; yet the farthest Horizon it can reach, is,, Says 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.
whereas the spiritual man discerneth all the deep things of God, even that most profound mystery of this BODY, God manifested in the Flesh; and making it the Object unto the eyes of Reason and Faith, shows the different use which they make thereof.
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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 NONLATINALPHABET,
yea, Peter himself gave it an absit. Then, as Corpus Glory, that being dead it should rise again, even the Disciples themselves (not having as yet the Spirit) took 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 a feigned thing. But the Eagles eye, which Philo calls fidem oculatam, faith illuminated by the holy Ghost, 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 that,
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.
so (Says he) animus pollutus, or Turbatus, a mind defiled with sin or troubled with worldly cates, God etiam praesentem To see 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:
But, as the same Father Writeth of the Eagl, 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 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,
so Faith, being Eagl eyed, can with Moses in a bramble bush see the majesty of God; with Abednego in the fiery Oven see the presence of christ; with Elisha in the straightest siege,
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.
And so much for the second property of the Eagl, belonging only to the Elect; the sum whereof is that of Hilary, Hoc officium fides profitetur, etc. THIS is the proper office of FAITH, to attain that which neither wit, nor reason can reach unto.
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The conclusion, that prayer of the distressed Father, Lord I beleeue, helpe thou mine vnbeliefe. The third followeth, NONLATINALPHABET, they will flocke or be gathered together; wherein many things are worth obseruation, if time would suffer.
The conclusion, that prayer of the distressed Father, Lord I believe, help thou mine unbelief. The third follows,, they will flock or be gathered together; wherein many things Are worth observation, if time would suffer.
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:
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 bound of peace:
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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;
So, for their outward man also, even these bodies which whither consumed by fire; or sunk in the Seas; or devoured of beasts; or rotted in their graves;
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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 NONLATINALPHABET, 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,
yet congregabuntur, they shall all be gathered in one place, and be joined with the same christ, to fit with him in his Throne. Secondly, the verb it self, no Translation does 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 sighed & sent thereof alluring the Eagles; the power, grace,
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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;
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;
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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,
nor terror of law, nor torture of conscience, 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 est, non Graculorum, Says Chrysostom, be the Body never 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 the Savour never so strong, Popingaies and Parrots have no mind unto it, but the Eagl 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 conversion,
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,
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 works with grace, not by the natural power,
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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 as prepared and seconded by grace. Which Doctrine is grounded upon that distinction of S. Paul, Gratia IN me & Gratia MECVM, His grace WITHIN me was not in vain,
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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;
but I laboured more then they all, yet not I, but the grace of God WITH me: and upon the Spouse her affection, DRAW me, there is the power of grace; We WILL run After thee, there is the will cooperating therewith;
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.
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, Says our Saviour, though the Flesh be weak. But of thy enough.
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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,
The sum whereof is, that of the Philosopher, animus est vbi amat non vbi animate, the Soul is where it loves, not where it lives: even that of our Saviour, where the treasure is, there will the heart be also. The Souls of God's children,
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;
This is that which I said in the beginning that where it knows no certain place, the EGAR 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;
