the dayes of their Pilgrimage upon Earth the flesh lusting against the Spirit and the Spirit against the flesh she who was earst Rebellious is now Obse quious to the Dictates of the Soul now is she wholly subject to the will of her Lord yielding obeysance and obedience with admirable Agility and Celerity of motion now not the least Ponderosity of a Massie substance or Natural body to foreslow her motion appears any more but the Perpensility of a Caelestial and Spiritual body mounted as it were on the wings and Plumes of a Cherub to expedite the Souls Injunctions such Homage and obedience the Body paies unto its Soul that as St Augustine saith ubi volet spiritus ibi protinus erit corpus nec volet aliquid spiritus quod nec spiritum nec corpus possit decere 1. Hereupon is the body enfranchised of sundry Praerogatives and Immunities which are altogether inconsistent with it in its Natural condition whilst it was Elementary its Natural motion tended downward according to the Nature of the Predominant Element the ascendent motion of a Physical body is Excentrique and Irregular which motion is Concentrique and Consonant to a body glorified solo voluntatis impetu c. at the beck and command of the glorious Soul is the body mounted from Earth to Heaven whose Nature it is to be wholly subject to that glorified Spirit from whose Redundancie the body likewise receives its Glorification 2. The Humane body in the state of Nature in a slow Progress marcheth forward step by step and that not without some Earth or other solid body to tread or go on whereupon the Earth is made a cause of our walking Causa fine qua non but in the state of Glory most swiftly and as it were in an instant it moves from place to place from one part of Heaven to another absque adminiculo without the benefit of Earth or other Element to impress the least Vestigias or footsteps of his treadings 3. In the terrene estate the body is Opaque and Luskie Dark and Purblind Beautified onely by the Additaments of External colour but the Spiritual body is Diaphanous transparent transplendent not like those lesser lights which onely appear in the night but like the Sun at noon day in the Firmament of Heaven Matthew 13.43 Then shall the Righteous shine forth as the Sun in the Kingdom of their Father The CoÌ„fulgurations of bodies glorifi'd are like the bright shining of the Sun or compare we them to our Saviours glorious Body after his Exaltation which no doubt exceeds all the glory can be expressed or conceived when this transfiguration upon the Mount was so glorious That his face did shine as the Sun Matthew 17.2 and his Raiment was white as the light yet such is the condition and state of these bodies which are fashioned like unto his glorious Body according to the working whereby he is able to subdue all things unto himself Phillip 3.21 Yet doth not this transcendent Glory superadded to the Humane body alter the Nature and Essence of the same the same Humanity is retained as well after as before the Resurrection the same body that is laid in the dust the self same body ariseth and ascends into glory that body is resumed in the Resurrection which was assumed in the Conception onely one to a Mortal the other to an Immortal life alterius gloriae sed ejusdem naturae the glory is different but the bodie 's the same The glorified bodies of Saints and the glorious body of our ever blessed Saviour in Heaven all of them of one Nature and Substance made up of Flesh and Blood and Bone Nerves Sinewes Arteries and what else conduceth to the perfection of a Humane body To deny this is to run into the Heresie of Eutiches condemned in the several Councils of Constantinople and Chalcedon who affirmed that the body of Christ was not of the same Nature with ours and that ours also after the Resurrection were not Palpable or Visible but more subtle and slender than VVind or Air. But as we have said the same body that is laid in the dust the same ariseth and puts on Immortality and glory a body of flesh is sown in dishonor but the same body of flesh is raised in glory Consonant hereto are the words of Job Job 19.25 26 27. I know that thy Redeemer liveth and that he shall stand at the latter day day upon the Earth And though after my skinne wormes destroy this body yet in my Flesh shall I see God whom I shall see for my self and my eyes shall behold and not another though my Reines be consumed within me thus we read and thus is our Creed so is preached and so is believed for the Resurrection of the flesh is an Article of our Faith a Fundamental point of that Religion the Church Catholick professeth and that our Saviours body is of the same Substance is another Fundamental Athanasius is plain perfect God and perfect Man Of a Reasonable Soul and Humane Flesh subsisting yea Palpable flesh and Visible even after his Resurrection our Saviours words are full for it behold saith he my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as you see me have And therefore those words of the Apostle flesh and blood cannot inherit the Kingdom of God are to be understood of sinful lusts and corruptions of the flesh 1 Cor. 15.10 and not of the flesh and blood it self dismantled of these And as the substance of a Humane body continues intire so hath she her faculties and qualities perfect though not all for in as much as the body is purged of sin and corruption those qualities which argue corruption and infirmity must needs be perished also absit labes silicet corruptionis assit effigies assit motio absit fatigatio assit vescendi potestas absit esuriendi necessitas c. Soft soft O my Soul dash not thy self on the Rock of Contention be not prolix in Polemick discourses and points Controversal since thou art devoted to thy calmer Theoremes and Diviner Speculations The case standing thus that none have admittance to those glorious Mansions in the new Jerusalem the City of God but bodies purged from their filthy lusts and sinful corrâ—ption bodies morigerous submisse and pliant to Soul and Spirit see then and lament the wretched estate of us Mortals upon Earth An evil it is under the sun an error proceeding from the ruler folly set in great dignity and the rich set in low place servants on horseback and Princes walking as servants upon the Earth Eccles 10.5 6 7. whose lives and conversations Diametrically oppose the glorified Saints in Heaven Apame was but Concubine to the great and mighty King Darius yet was she seen sitting on his right hand and taking the Crown from off his head did set it upon her own she also stroke the King with her
before or after other in the Generation of man See Magirus his Comment in Physicam suam lib. 6. cap. 3. By this Philosophical Verity of the Unity of the soul in the Trinity of faculties maist thou more readily assent O my soul to that Christian and Catholick article of that sacred Mystery of the Unity of the God-head in the Trinity of persons thou art an Embleme of the trine-une-God of one God in essence and three persons in operation one simple essence in three distinct persons Father Son and Holy Ghost thou art one Soul a simple and undivided essence in three divided and distinct powers Vegetative Sensitive and Intellectual and these are three not confounded but so distinct powers that one may not be predicated of another the Vegetative is not the Sensitive or Rational nor the Sensitive the Vegetative or Intellectual faculties nor the Intellectual either Vegetative or Sensual so in the Trinity of persons in one God-head they are all distinct not confounded persons we must not confound the persons nor yet divide the substance so saith Catholick faith the Father is not the Son nor the Holy Ghost St. Athanasius his Creed Licet namque in hac ineffabili incomprehensibili deitatis essentia alter alter id quidem requirentibus proprietatibus personarum sobrie Catholiceque dicatur non tamen ibi est alterum alterum sed sim◠〈…〉 â—um ut nec prejudicium faciat unitati trinitatis confessio nec propri◠〈…〉 â—it exclusioâ— vera assertio veritatis Bernardus Epist 190. fol. 1581. K. paulâ— infra Alius procul dubio pater alius filius quamvis non aliud pater quam filius nam per aliud aliud novit pietas fidei caute inter personarum proprietates individuam essentiae unitatem discernere medium iter tenens regiâ incedere via ut nec declinat ad dextram confundendo personas nec respiciat ad sini tram substantiam dividendo It s truly said saith Ursinus in his Catechism the Father is alius another from the Son and Holy Ghost the Son is alius another from the Father and the Holy Ghost and the Holy Ghost is alius from the Father and the Son but not truly said the Father is aliud the Son aliud the Holy Ghost aliud for alium esse denotes the diversity of persons but aliud esse the diversity of essence now though the persons in the Trinity be dictinct and the names of Father Son and Holy Ghost are proper names and may not be predicated one of another yet God is a common name because the essence of the deity is common to them all and may be predicated of any of them therefore doth holy Church acknowledge the Father is God the Son is God and the Holy Ghost is God not as a part of God or the Divine essence for God is indivisible and hath no parts and there is no person in this Trinity but is perfect God and whole God Even so the Soul is a Common name and may be predicated of any of the faculties not as a whole to its parts for the soul is indivisible and hath no parts and there is none of the faculties but is the full and whole soul For as the essence of the soul is indivisible and is whole in the whole and whole in every part of the body so are the powers and faculties of the soul of the same nature for since the powers and faculties of the soul are or at least flow from the very substance of the soul and the substance of the soul is in all and every part of the body it must needs follow that the faculties of the soul are also there intire It is true Anima quae est in toto corpore eadem eisdem quidem est ubique instructa facultatibus in omnibus membris omnia quae sibi propria sunt agendi potentiam habet per certa tamen organa certas actiones perficit videt per oculum audit per aures olfacit per nares Sennartus lib. 6. cap. 1. Tom. 1. the Operations of the soul are not in every part and place of the body because in every part there are not requisite Organs and therefore it s said The faculties of the soul are in every part of the body as to their essence though not as to their Operations See Fab. Favent theor 82. in sine primi capitis Again in this Trinity of persons none is before or after other none is greater or less than the other but the whole three persons are Coeternal together and Coequal so saith Athanasius And thus far may the Soul of man with its faculties in a sort though in a weak and imperfect manner hold the resemblance of God and the blessed Trinity yet maist thou not O my soul but conceive that this sacred Trinity in Unity and Unity in Trinity in a far more eminent manner excells that of thine nor maist thou with safety too curiously search into this mystery but what in Reason thou canst not apprehend with the Catholick Church adore and believe and the Catholick Faith is this That we worship one God in Trinity and Trinity in Unity neither confounding the persons nor dividing the substance for there is one perperson of the Father another of the Son and another of the Holy Ghost But the God-head of the Father of the Son and of the Holy Ghost is all one the glory equal the Majesty Coeternal Such as the Father is such is the Son and such is the Holy Ghost The Father Uncreate the Son Uncreate and the Holy Ghost Uncreate The Father Incomprehensible the Son Incomprehensible and the Holy Ghost Incomprehensible The Father Eternal the Son Eternal and the Holy Ghost Eternal and yet they are not three Eternals but one Eternal as also there are not three Incomprehensibles nor three Uncreated but one Uncreated and one Incomprehensible so likewise the Father is Almighty the Son Almighty and the Holy Ghost Almighty and yet they are not three Almighties but one Almighty so the Father is God the Son is God and the Holy Ghost is God and yet they are not three Gods but one God so likewise the Father is Lord the Son is Lord and the Holy Ghost Lord and yet not three Lords but one Lord for like as we be compelled by Christian Verity to acknowledge every person by himself to be God and Lord so we are forbidden by the Catholick Religion to say there be three Gods or three Lords the Father is made of none neither created nor begotten the Son is of the Father alone not made nor created but Begotten the Holy Ghost is of the Father and the Son neither made nor created nor begotten but Proceeding so there is one Father not three Fathers one Son not three Sonnes one Holy Ghost not three Holy Ghosts And in this Trinity none is before or after other none is greater or less than another But the whole
est qui non clauditur loco nusquam non est qui non excluditur loco God is no where because concluded in no place and God is every where because excluded from none 6. God is ens simplex actus purus and this simplicity is sufficiently manifested in holy Writ I am that I am saith God to Moses and again I am hath sent me unto you that is as Doctor Preston hath it a pure Act all being whole entire a simple and Uniform being without parts accidents or any Composition not like to the Creatures for the best of them although they have not a Substantial and Physical simplicity i. e. no◠compounded of Matter and Form nor consisting of Integral parts yet a Metaphysical and Accidental Composition they have and no simplicity for as much as they are compounded of Essence and Existence of Act and Power or of Actions and Qualities which whatsoever it be called cannot he said of God who is a simple and Indivisible Essence whose Essence is his Existence and whose Act is Power Power in God is neither objectiva nor passiva such distinctions are not in God whose Power is purè activa and all that is in God is but one God so do those words impart viz. I am that I am as much as to say whatsoever is in me it is my self in God is nothing but himself nihil in se nisi se habet saith St. Bernard hear him further But God is a Trinity what then do we overthrow Gods Unity by confessing a Trinity no but we confirm the Unity we acknowledge the Father and so the Son and so the Holy Ghost yet not three Gods but one God what means this number and no number as I may so speak For if three how is it not a number And if but one where then is the number But I have saist thou both what I may number and what I may not the Substance is one the Persons are three and what Ridde or Mystery lies in this none at all if we may divide the Persons from the Substance but since these three Persons are that one Substance and that one Substance those three Persons who can deny a number for they are truly Three yet who can call a number that is but truly One Or if thou hast as thou thinkst sufficiently numbred them by professing three what dost thou number Their Natures That 's but one their Essence It 's but one their Substance It 's but one their God-heads It 's but one but thou wilt say I number not these but the Persons which are not that one Nature that one Substance one Essence and that one God-head Thou art a Catholick and maist not profess this The Catholick Faith believeth the properties of the Persons is no other than the Persons themselves and that the Persons are no other than one God one Divine Nature Substance and Supreme Majesty reckon therefore if thou canst either the Persons without the Substance which they are or the properties without the Persons which they are Qui duplici impietate numerum trinitati minuit tribuit unitati Bernard Epist 190. fol. 1581. G. Or if any go about to divide and sever the Persons from the Substance or the Properties from the Persons I know not how the Trinity will own him for a Worshiper wee may therefore acknowledge Three but not to prejudice the Unity and acknowledge One but not to confound the Trinity This is a great Mystery and a sacred if any would know how this Plurality is in Unity or Unity in Plurality I answer it is rashness to search Piety to believe life everlasting to know 7. To these we may add another Attribute appropriate to God by which he is made known unto us in his Word viz his Invisibility where it is expressed as in the place before mentioned To the King Eternal Immortal Invisible and onely wise God no man hath seen God at any time neither indeed can see him with Mortal eye and though this manner of Invisibility be not the proper Attribute of God so doth not sufficiently set forth the Divine perfection being common also to all Spiritual Substances as well the Rational Soul in this life as Souls abstracted and Spirits Intellectual for as much as no Spirit is Visible with Corporeal eyes yet God in a more eminent manner is Invisible There is a twofold sight one of the body another of the mind the light of the body is the Eye the light of the mind Understanding with the bodily eye no Spirits can be seen but with the eye of the mind they are Visible not properly and fully in this life we know not any thing but per species impressas by Intelligible Forms imprinted in our Understanding from some sensible Objects not our own Souls much less those purer Intellectual Natures But the Intellectual Spirits and separated Souls do see themselves and other Created Substances though Superior and so are they Visible with an Intuitive Vision from Innate and Connatural Forms which way notwithstanding God is not Visible to any Created Intellect And thus Invisibility comes to be Appropriate to God alone and not Communicative to any besides no Created Substance can see God as he is in himself by any Natural way of Created Intuitive Vision of the Understanding without the infusion of some other Supernatural Endowments which agrees with the rules of our Faith and of Sacred Writ professing God to be Invisible and to dwell in an unaccessable light Yet may we not otherwise but according to Catholick Faith believe that God is Visible too 1. He is Visible to himself as he is Comprehensible of himself because he is equally Intelligent and Intelligible non minus Intellectivus quam intelligibilis as hath been elsewhere said therefore Visible in respect of himself though Invisible in respect others 2. Visible in respect of others viz. all the blessed Saints and Angels these enjoy a full Fruition and Beatifical Vision of him not a glimse as I may say or some Created brightness and illumination in a glass per aenigma either in the glass of his Creatures as Naturalists with the eye of Reason or in a more Spiritual glass as Christians with an eye of Faith in this Vale of tears may behold him but face to face clearly and as he is in himself Intuitively not in any Natural Created light but by an eye and light of glory unexpressibly Supernatural by which God is pleased to convey Intelligible Forms of his own Essence unto us which Vision is meant and signified by Saint John in his 1. Epistle 3.2 Wee shall see him even as he is viz. in a glorified estate per lumen gloriae by a light of glory unexpressible Of the Knowledge and Will in God CHAP. V. Chap. 5. Book 2. WEE have treated of God and his Attributes which are of the Essence of God we come now to treat of the Knowledge and Will in God as much as
another making Reason I say but hand-maid and subservient to the Speculative Intellect no part at all of its essence nor adliged to it by the inseparability of Union or Identity but a Caduce sparious faculty accidentally advenient upon the degradation of our Nature and is separable from the Soul at the instant of her emancipation from her Prison of Clay and wholly useless to her in her state of restitution to the clarity of abstracted and intuitive Intellection VVhich opinion of the Mortality of the Reasonable Soul I have heretofore proved to thwart not onely the general belief of Heathens as well Philosophers as others be they Graecians Caldeans Arabians Jews Turks or others but also the Catholick Faith of holy Church and concurrent judgements of all the Fathers Nor can I be of opinion that Reason is a faculty accidentally advenient upon the fall of our first Parents and was not that Form which gave Adam his specifical difference from all other creatures ab origine as well before as since the fall if Adam was not created a Reasonable creature when God breathed into his Nostrills the breath of Life and he became a living Soul if that Soul was not a Rational Soul and therefore liveing because Immortal either Adam was no Man or every Man is not a Reasonable creature and then must wee seek out a new Definition of Man there being no truth in these Reciprocal termes or Convertible propositions viz No Man but is a Reasonable creature no Reasonable creature but is a Man which never yet were contradicted by any since Rationality is as essential to Man as Risibility which is proprium quarto modo quod omni soli semper convertibiliter accidit subjecto But if you take Reason not as an Essence or faculty but an Operation of the Soul which is Practical in this life and cannot Operate or come to the knowledge of any thing but by discourse and arguments runing from Effects to their Causes or from causes to their Effects and for discharge of its office herein stands in need of Object Form Phantasm and other bodily Organs this Operation of the Soul I grant ceaseth and perisheth with the body and after this life the Soul hath another manner of Operation as heretofore in part and more fully hereafter is demonstrated Otherwise Rationality is the very Essence of the Humane Soul and impossible it is to sever them distinguisht they may be by suppositionality not reality of essence for the rule is nulla res potest distingui realiter à differentia per quam essentialiter constituitur In this Rational Soul is the glorious Image of the Almighty Jehova radicated and equally proper to it with its very essence neither separate nor separable from this reasonable Soul this is it which carries the Resemblance and Portraiture of the Immense Godhead in the most simple Unity indivible Homogeneity of Spirit being tota in toto tota in qualibet parte and holds the Effigies of the sacred Trinity not only in her Ternary of faculties Vegeâ—ative Sensitive and Intellectual heretofore explicated but also as the more learned number of Christians judge it in these three faculties of Intellect Will and Memory in this Chapter handled Vide St. Aug. in 14 lib. de Trin. lib. 10. de Trinitate St. Bernard proving the Soul of Man to be Gods Image and therfore ought to be more serviceable to him thus speaks unto his own Soul O my Soul if thou wouldst be beloved of God reform his Image in thee and he will love thee renew his likeness in thee and hee shall desire thee c. The Original thus O Anima mea si vis amari à deo reforma in te imaginem suam amabit te repara in te similitudinem suam desiderabit te consilio namque sanctae Trinitatis ad imaginem similitudinem suam creavit te Creator tuus quod nulli alteri ex creaturis donavit ut tanto eum ardentius diligeres quanto mirabilius ab eo te conditam intelligeres considera ergo nobilitatem tuam quoniam sicut deus ubique est totus omnia vivificans omnia movens gubernans ita tu in corpore tuo ubique tota es illud vivificans movens gubernans sicut deus est vivit sapit ita tu secundùm modum tuum es vivis sapis sicut in deo tres sunt personae pater filius spiritus sanctus fic tu habes tres vires scilicet intellectum memoriam voluntatem sicut ex patre generatur filius ex utroque procedit spiritus sanctus ita ex intellectu generatur voluntas ex his ambobus procedit memoria sicut deus est pater deus est filius deus est spiritus sanctus non tamen tres dii sed unus deus tres personae ita anima est intellectus anima voluntas anima memoria non tamen tres animae sed una anima tres vires ex quibus animae viribus quasi excellentioribus jubemur deum diligere ut diligamus eum toto corde tota anima tota mente id est toto intellectu tota voluntate tota memoria hoc est toto affectu sine defectu cum discretionis intuitu nec solus sufficit de deo intellectus ad beatitudinem nisi sit in amore ejus voluntas imo haec duo non sufficiunt nisi memoria addatur qua semper in mente intelligentis volentis maneat deus ut sicut nullum potest esse momentum quo homo non u tatur vel fruatur dei bonitate vel misericordia ita nullum sit momentum quo eum praesentem non habeat in memoria And with him many of the Schoolmen * Vide Aquinatem lib. 1. dict 3 g. and Bellarmine also Habet etiam anima hominis imaginem in se quamvis obscuram divinissimae Trinitatis tum quia habet memoriam faecundam vim intelligendi vim amandi tum etiam quoniam mens ejus intelligendo format verbum quoddam simile à mente à verbo procedit amor quia id quod cognoscitur à mente repraesentatur à verbo ut bonum continuo à voluntate diligitur desideratur sed tamen longè altiore diviniore modo pater deus generat verbum deum c. Which is confessedly true this Image of the Trinity is but a most imperfect and obscure shadow of it and doth ill quadrate and respond with its prototype and prime examplar Again Man is made after the Image of God in respect of his Immortal Soul and invisible for God is Immortal so is the Soul of Man Immortal and God is Invisible so is the Soul God is Incorporeal and Immaterial so is the Soul of Man Moreover Man is made after the I of God in respect of his Dominion which he hath not onely over the Fishes of the Sea
As for the Sense of Touching there is no difference amongst Divines nor indeed can be any doubt but that it hath its Operations in this blissful state since the gloried bodies may be felt and touched as all other true and lively bodies may and as our blessed Saviours was after his Resurrection as well Palpable as Visible not miraculously but according to its own Nature handle me saith he and see for a Spirit hath no flesh and blood as you see me have Thus much of the Senses Corporeal External and those parts of the body which are Instrumental and serviceable in the state of glory to the Humane Nature as they were to her in her Natural condition onely with these exceptions and limitations 1. From hence is banisht all sensual lusts and carnal Concupisence the Eye hath no lascivious looks the Ear 's infected with no blasphemous breath or impious sound nor this Sense deflowred with any adulterous touch here is no lust or desire of generation no respect of blood they neither marry nor are given in marriage this grosser acquaintance and pleasure is for the Paradise of Turks not the Heaven of Christians here is as no mariage save betwixt the Lamb and his Spouse the Church so no Matrimonial affections 2. Banish we likewise from hence all Impatibility of Sense sensus non fallitur nec laeditur circa proprium objectum no vehemencie of Object can destroy the Sense in their Natural estate their objects many times confound and wound them too great a light may make a man blind too great a sound may make him deaf we may not long gaze upon the Sun without blemish to our eyes otherwaies here for the Senses are blessed and glorious and so made Impassible and Immortal he who strengthens the Eyes of the Soul with such a measure of light and glory that they may see God face to face and yet not be dasled and confounded with his glory doth also so confirm and strengthen the Eyes of the body that without any hurt or damage to themselves they may behold not one but infinite Suns and Illuminated bodies though in themselves never so glorious 3. All Acts of Necessity are hence excluded the Soul doth not exercise her Sensitive Faculties Necessarily but freely and rules with the body and bodily Organs when she pleaseth and when she pleaseth the Soul rules alone For she hath other waies of Operation out of the body more Excellent and Noble the Senses are Secundary means for acquiring Knowledge not the Primary only subservient and at command of the Soul In the Natural estate the Sensitive Knowledge precedes the Intellectual nihil est in intellectu quod non prius fuit in sense and without Sense there is no intelligence Not so in the Resurrection the Soul knoweth all things as fully and infallibly by Intuitive Vision and Inate Forms at once unico intuitu by one single aspect as by those various multiplyed Forms imprinted from sensible Objects under so many several notions and conceptions the Understanding stands not need of an Eye or an Ear or other bodily Organ to evidence the truth of what it apprehendeth it is not subject to Sense but Sense to it not the Soul to the Body but the Body to the Soul for the Nature of a glorified body is to be Spiritual that is subject to the Spirit not that it hath no flesh and bones but that it is so subject to the Spirit that at the beck and command thereof without any pains and difficultie it moves most swiftly Ascending Descending Coming Going and through every place penetrating as if it were not a body but a Spirit Ad hoc autem quod sit omnino corpus subjectum spiritui requiritur quod omnis actio corporis subdatur spiritus volunâ—ati saith Aquinas and therefore it is in the Power of the Soul to see or hear or the like to use or not to use these bodily Organs when and as often as she pleaseth without which in her Natural condition she could not Operate or reduce all her Faculties into Act. This is the state of that Church that part of Christs Body triumphant whose Organs and Senses are Spiritualiz'd to whom that part of Christs Church militant here doth hold resemblance the like Analogy and proportion bearing every Member one to another they on Earth to those in Heaven as every one beareth to Christ the H ad as the Spiritual Body in Heaven is Organiz'd so is the Organical Body on Earth Spiritualiz'd and hath five Spiritual Senses Senses refreshed with Spiritual Objects This I can assure thee O my Soul being a Member of that Mystical Body whereof Christ is the Head thou art entitled to yea and refreshed with such Sensitive Objects as the Saints in Heaven are refreshed and delighted with Objects for thy Eye thy Ear thy Nose thy Palat thy Hand as Form Sound Odor Sapor Spissitude but these made Spiritual and are so to be received I speak of Christ in the Eucharist who is made the Object of every Sense that the excellencie of the Knowledge of Christ may more fully be evidenced to us from him of whose fulness we all receive Christ is Visible to the Eye Audible to the Ear Sweet and fragrant to the Smel Savory to the Tast to the Nose Palat Hand sensible he is meat to the hungry and drink to the thirstie Angels food and mans repast Christ in the Sacrament is the Object of our Eyes and as real y present here as in Heaven and is as really exhibited to us who spiritually discern him though under other Forms hic ibi veritas sed hic palliata ibi manifesta he is palliated here but unveiled in Heaven here we see him darkly through the instrument of Faith for we walk by Faith and not by sight his real presence is believed our Corporal Eyes do not behold him otherwaies than veiled under those outward signes of bread and wine the eys of our Body seeth the signes the Eye of our Faith the thing signified aliud latet aliud patet what we see is Bread and Wine what we believe is the Body and Blood of Christ what our Souls cannot reach with Corporal Eyes it may discern by an Eye of Faith Faith is a director of the Soul or prospective to the Eyes to bring to their sight such things as are not discernable without in this Vale of tears through the prospect of Faith is Christ Visible to us though the Saints in Heaven have a cleaâ—er Viâ—ion of him seeing him face to face 〈◊〉 as they are seen This is but a glimpse of that beatifical Vision the glorified bodies have of Christ here per aenigma there facie revelata here veiled there revealed unde preciosior dicitur faciei visio quam speculi frequens imaginatio non enim pari omnino jucunditate sumitur cortex sacramenti medulla frumenti fides species memoria praesentia aeternitas tempus speculum vultus