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1. VVHen we looke vpon any thing, though presēt to vs it is not in it selfe vnited to our eyes, but onely sends out to them a certaine representation or picture of it selfe, which is called SPECIES SENSIBILIS, by meanes whereof we see. So also when we contemplat, or vnder∣stand any thing, that which we vnderstand is not vnited to our vnderstanding, otherwise then by
another representation, or most delicate and spi∣rituall image, which is called SPECIES INTELLIGI∣BILIS. But further these SPECIES by how many windings and changes get they to the vnderstan∣ding? they aboord the exteriour senses, thence passe to the interiour, after to the Fantasie, from thence to the actiue vnderstanding, and come at last to the passiue, to th'end that passing so many sierces, and files, they might be purified, subtili∣sed, and refined, and of sensible become intelli∣gible.
2. Thus, THEOTINE we see and vnder∣stand, all that we see and vnderstand in this mortall life; yea euen things of faith; for, as the Myrrour containeth not the thing we see in it, but onely the representation, and species of it, which representatiō staied by the Myrrour produ∣ceth another in the behoulding eye: So the word of faith, doth not containe that which it announ∣ceth, but onely represents it, and this representa∣tion of diuine things, which is in the word of faith produceth an other, which our vnderstanding, helped by Gods grace doth accept, and receiue as a representation of holy TRVTH, and our will is pleased in it, and doth embrace it as an honorable, profitable, louelie, and best TRVTH: So that the truthes signified in Gods word, are by it represen∣ted to the vnderstanding, as things expressed in the Myrrour are by it represēted to the eye; whēce the great Apostle saied, that to beleeue, was to see as in a Myrrour.
3. But in heauen, THEO: ô God what a fauour! The Diuinitie will vnite it selfe to our vnderstan∣ding,
without the mediation of any species or re∣presentation at all, but it selfe will applie and ioyne it selfe to our vnderstanding, making it selfe in such sort present vnto it, that that inward presence shall be in lieu of a representation or species. O true God what a delight shall it be to mans vnderstanding, to be vnited for euer to his soueraigne obiect, receiuing not the repre∣sentation but the presence, not the picture or species, but the very essence of Diuine TRVTH and Maiestie. We shall be there as most happie children of the Diuinitie, and shall haue the ho∣nour to be fed with the Diuine substance it selfe; taken into our soule by the mouth of our vnderstanding; and that which passeth all delight, is, that as mothers are not contented in feeding their babes with their milke, which is their owne substance, ••f they doe not also put the nible of their dugge into their mouthes, that they might not receiue their substance in a spoone or other instrument, but euen in, and by their owne substance, it seruing as well for foode, as a conduite to conuey it to the deere little suckling: So God our Father, is not contented to make vs receiue his proper substance in our vnderstan∣ding, that is, to make vs see his Diuinitie, but by an Abisse of his sweetenesse, himselfe will applie his substance to our soule, to th'end that we might no longer vnderstand by species, or representa∣tion, but in it selfe and by it selfe; so that his fa∣therly, and eternall substance, is both SPECIES, and OBIECT to our vnderstanding. Then these diuine promisses shalbe practised in an excellent
manner; I will leade her into the solitude, and speake vnto her heart, and giue her sucke; re∣ioyce with Hierusalem in ioye, that you may drink, and be filled with the dugge of his consola∣tion, and that you may sucke and be delighted with the whole abundance of his glorie; you shall be carried to the Pap, and be lulled vpon the knee.
4. Infinite blisse THEOT:! And which was not promised onely, but we haue earnest of it in the Blessed Sacrament, that perpetuall Feast of Diuine Grace: For in it we receiue the blood of our Sauiour in his flesh, and his flesh in his blood, his blood being applied vnto vs by meanes of his flesh, his substance by his sub∣stance euen to our corporall mouth; to th'end we might know that so he will applie vnto vs, his Diuine essence in the eternall Feast of his Glorie. True it is, this fauour is really done vnto vs, euen here, but couertly vnder SACRAMENTALL SPECIES AND APPARENCES, whereas in heauen, the Diuinitie will giue himselfe openly, and we shall see him face to face as he is.