A treatise of the difference bbtwixt [sic] the temporal and eternal composed in Spanish by Eusebius Nieremberg ... ; translated into English by Sir Vivian Mullineaux, Knight ; and since reviewed according to the tenth and last Spanish edition.

CAP. V.

The Importance of the Eternal, because God hath made himself a means for our obtaining it, and hath left his most holy Body as a Pledge of it in the Blessed Sacrament.

ANother most potent motive to induce us to the estimation of what is Eternal, and the contempt of what is Temporal, is, That God hath in the most holy and venerable Sacrament of his body and blood made himself a means, that we might attain the one by despising the other; Which holy Mystery was in∣stituted, That it might serve as a Pledge of those e∣ternal goods: and therefore the holy Church calls it a Pledge of future glory; and, That it might also serve us as a Viaticum, whereby we might the better pass this temporal life without the superfluous use of those goods, which are so dangerons unto us: Our Lord bestowing this Divine bread upon us Christians, as he did that of Manna heretofore unto the Hebrews. And therefore as we gave a beginning unto this work with a presentation of that temporal Manna, which served as a Viaticum unto the children of Israel in the wilderness, so we will now finish it with the truth of this spiritual Manna of the blessed Sacrament, which is a Pledge of the eternal goods, and given as

a Viaticum unto Christian people in the peregrination of this life.

Let a Christian therefore know how much it im∣ports him to obtain the Eternal, and with what ear∣nestness his Creator desires it; that having obliged us by those high endearments of his Incarnation, and Passion in suffering for us so grievous and cruel a death, would yet add such an excess of love, as to leave him∣self unto us in the most blessed Sacrament, as a means of our Salvation. Who sees not here the infinite good∣ness of God, since he, who as God omnipotent is the beginning of all things, and as the chief good of all goods, and most perfect in himself, is likewise their ut∣most end, would yet for our sakes make himself a Me∣dium, which is common to the creatures, and argues no perfection? Our Lord glories in the Scripture that he is the beginning and end of all: And with reason; for this is worthy of his greatness, and declares a perfecti∣on whereof only God is capable. But to make himself a Medium, and such a Medium, as was to be used accord∣ing to humane will, and subject to the power and de∣spose of man, was such a complyance with our nature, and such a desire of our salvation, as cannot be imagin∣ed. the Means of our salvation may be considered either as they are on Gods part, or on Mans part; for both God and Man work for mans salvation. That God should serve himself for himself in the Incarnati∣on and Passion for th•• salvation of man, was a high expression of his love: but yet it was God, who was served, and who made use of one of the divine per∣sons for the end which he pretends of his glory; but that man should make use of God for his own glorie, is beyond what we can think. What a wonder is it that Christ should equal himself with Water, Oyle, and Balsome? For as we use Water in Baptisme to justify our selves, in Confirmation of Balsom to sanc∣tify and fortify our selves,, of Oyle in extream Uncti∣on to purifie our selves, so in this Sacrament we may

use Christ for the acquiring of greater grace; and in∣crease of holiness. A great matter then is the salvati∣on of man, since for this purpose God, who is his End, was content to be his Means. I know not how the incomprehensible goodness and charitie of God can extend beyond this. Let man therefore reflect how much it imports him to be saved; Let him not stick at any thing that may further it; Let him leave no stone unremoved, let him leave no meanes unat∣tempted, since God himself becomes a Means of his salvation, and to that end subjects himself to the dis∣position and will of a Creature. Let nothing which is temporal divert him, since God was not diverted by what was eternal. If therefore to quit thy honours, deny thy pleasures, distribute thy riches unto the Poor be a means to save thee, stick not at it, since God stuck not at the greatness of his being, which is above all, but gave himself for thee.

The blessed Sacrament was also left us as a Pledge of future glory and eternal happiness. For when Christ our Redeemer preached unto the world the contempt of temporal goods for the gaining of the eternal, and pronounced that comfortable sentence, Blessed are the poor in spirit, for theirs is the Kingdom of heaven, not saying Theirs shall be, but Theirs is, giving it them in present: It was convenient, that since they could not then enter into the possession of those heavenly joyes, which they had purchased with all they had upon earth, that some equivalent pledge should now be given them in the time of their forbearance. This pledge is the most blessed Body of our Redeemer Christ Jesus, Son of the living God, which is of greater worth and value, then the heavens themselves. Well may we then despise the fading goods of this life, when we receive in hand such a pledge of the eternal. Well may we renounce the perishing riches and the pleasures of nature, when the treasure of grace is bestowed up∣on us.

The blessed Sacrament is also out Viaticum here up∣on earth; Whereby we are given to understand, that this life is but a pilgrimage, wherein we travel to∣wards eternity: and that therefore we are not to stay and rest in what is temporal. And because we are neither to enjoy the goods of this temporal life, nor yet to enter upon those of the future, to the end we may better suffer the renuntiation of the one, and su∣stain the hopes of the other, this blessed Sacrament is given us as a Viaticum: so as the soul wandring in this valley of tears (wherein she is not to please or detain her self in the delights of the world, since her journey is for heaven) might have somthing to com∣fort her in this absence from her Celestial Country. Let us then consider the value of the End whereunto we travel, since the journey is defrayd with so precious a Viaticum; and that the pleasures of this world are so prejudicial unto our Salvation, that this Pledge is given us from heaven, to the end we should not so much as taste them. The Israelites in their peregrina∣on in the wilderness had Manna for their Viaticum which supplyed all their necessities for it not onely served to sustain their bodies, but whilest they fed up∣on it they were not subject to infirmities, neither did their garments decay with wearing, insomuch as having it, they had all things. All this is but a sha∣dow of our Divine Viaticum: having which, we need nothing, and being provided of so Celestial a good may well spare what is temporal.

§. 2.

A most principal end also of the institution of this most admirable Sacrament is to be a memorial of the Passion of the Son of God: which being so efficacious a motive unto the contempt of things temporal (as we have already said) our Saviour hath almost in all the things of nature left us a draught of it. For this reason

in the holy Shrowd,* 1.1 wherein his wounded body was wrapt, when they took him from the Cross, there re∣mained miraculously imprinted the signes of his Passion. For this, when loaden with his Cross the pious Veronica presented him with her Vail, he returned it enriched with the Portraicture of his sacred countenance: And, as Lanspergius notes, the fingers of the armed Souldier, who gave him the blow, were imprinted in the same Vail. For this, when he fell prostrate in the Garden, and in a sweat of blood prayed unto his Father, he left ingraved upon the stone, whereon he prayed, the print of his feet, knees and hands. And not farr from thence is found another stone, where, after he was apprehended, the Souldiers throwing him down upon the ground, he left imprinted the end of his toes, his hands and knees; which stone, as Borcardus notes, is so hard, as 'tis not possible to raze or cut any thing out of it even with iron instruments: and this to the end the memory of his ineffable meekness and partience should be perpetual. In like manner where he past the brook of Cedron he left another mark of his sacred feet, as likewise of the rope, wherewith they carried him tied. So firmly would our Saviour have the memory of his Passion fixt in our hearts, that he hath left the signes of it in the very rocks. There hath been also seen an Oriental Jasper accidentally found, whereon the dolorous countenance of our Sa∣viour hath been exactly formed. And blessed Aloysius de Gonzaga walking upon the Sea-shore found (with great content of his spirit) a pibble, whereon were distinctly figured the five wounds of Christ our Re∣deemer. And not onely in stones, but in several other peeces of nature,* 1.2 as St. Anastatius Sinaita observes, he hath left us no obscure remembrances of his Cross and Passion. In the flower Granadilla are perfectly repre∣sented the Nails, Pillar, and Crown of thorns. In dividing the fruit of the tree Musa appears in some of them the Image of a Cross: in others of Christ crucifi∣ed:

and in Gant they hold in great esteem the root of a beautiful flower brought from Jerusalem, wherein is also lively represented a Crucifix. Neither are the Elements left free from such representations. Alfonso the first Portugal beheld in the air an Escucheon with the five wounds; And the Emperour Constantine the principal Instrument of the Passion, the Cross, which hath also divers other times appeared. But what more gratious and loving demonstration of the me∣morie, which he desires we should still preserve of his torments, then the wounds which he hath im∣printed upon the persons of many of his servants?* 1.3 For besides St. Francis, who was marked with the most evident signes of his favour, the like were received by St. Gertrude, and St. Lucia of Ferrara. And what more express memorial of the passion of our Redee∣mer, then the heart of St. Clara of Monte Falco, in which was found the Image of Christ crucified, the Pillar, Whip, Lance, and other instruments of the Passion? We should never make an end, if we should recount all those several wayes, by which Christ our Saviour hath represented unto us his death and passi∣on, to the end we should ever have it present and fixt in our memorie. But above all, the most blessed Sa∣crament (in which divine mystery the lively represen∣tation of his death is as often repeated, as his holy body is consecrated in the whole world)▪ was a great demonstration of his infinite love towards mankind: Wherein he gives us to understand, that he desires not onely once, but a million of times to die for us, and that, though he cannot now return again to be crucified by reason of the impassibility of his glorifyed body, yet his divine charity hath found a way after an unbloody and impassible manner to repeat the Sa∣crifice of the Cross, and the fruit of our redemption. How great a gratitude do we owe our Saviour for so infinite an expression of his good will towards us? and how can we be grateful, it forgetful of so profita∣ble

and advantageous a benefit? Let not then his Pas∣sion depart from our thoughts; but let us rather de∣part from our pleasures, and despise all humane feli∣city, since we behold the Lord of the world in such humility.

Moreover this most blessed Sacrament is not onely a Memorial of the Passion of Jesus Christ, but of the Incarnation and wonderful works of God: and not onely brings into our memory what Christ did, when he suffered for us, but what the Eternal Word did, when he became flesh for us: that immense God, un∣to whom the whole Globe of the Earth serves but as a footstool, descending from Heaven, and so far lessen∣ing himself, as to cover that infinite Majesty under the form of a Servant; of which this Divine Sacrament is a most excellent and lively representation. For in it also the God of Heaven, being already incarnate and made man, descends from Heaven, and vails himself under the accidents of a little bread and wine, and there is, as it were, annihilated for us, and become no∣thing. Besides, as in the Eucharist we receive Christ crucified, so in it also we receive the Word incarnate; insomuch as these two great wonders of God, the Passion and Incarnation are not onely represented, but as it were multiplied unto us in this blessed Sacrament: which was a high thought of God, and according to what he said by his Prophet David, * 1.4 Thou hast made thy wonders many, O Lord: And there is none who is like unto thee in thy cogitations. Here God made his wonders (that is, his Passion and Incarnation,) many, repeating, and, as it were, multiplying them in this blessed Sacrament: Which was a most high thought of him, who is the supreme Wisdom; nor could it enter into any understanding but that of the Divinity, that that which was so extraordinary, and so far above the reach of all created capacities, as the Son of God to be sacrificed, and the eternal Word to descend from Heaven and be made man, should become so ordinary

and familiar, as we daily see it in the use of this Divine Mysterie. But God did not onely here make his won∣ders many, but made them great, as the same David cries out; How magnified are thy works, O Lord! * 1.5 Thy cogitations are most profound. For although the works of the Passion and Incarnation are so great, yet they are as it were enlarged, and made greater by this holy Sacrament. The greatness of the work of the Incarna∣tion consisted in this, that God abased himself, and was made man: and the greatness of that of the Pas∣sion, in that he humbled himself unto death. But in this Sacrament he abases and humbles himself yet low∣er, becoming food for man, which is less than to be man, or to die, which is natural unto man. Besides this, the general fruit of the Incarnation and Passion is after a most admirable manner particularly applyed in this blessed Sacrament to every one, which receives it worthily. The Death and Passion of Christ upon Mount Calvarie was no doubt a great work of God; but in this Mysterie we behold the same Death, Passi∣on, and Sacrifice after an unbloody and impassible manner, which is certainly the greater miracle, and expresses more the Divine power. The Incarnation likewise, when the Eternal Word entred into the womb of a Virgin, was a great work of God; but in this Mysterie it is in a certain manner extended and made greater; and is therefore called an extension of the Incarnation, our Lord here entring into the breast of every Christian, and uniting himself unto him.

These are the marvails of the Law of Grace; con∣cerning which the Prophet Isaias said unto the Lord:* 1.6 When thou shalt do wonders, we shall not sustain them. Thou hast descended, and the mountains melted at thy presence. From the beginning they have not heard, nor understood with their ears, neither hath the eye seen, O God, besides thee, what thou hast prepared for those who expect thee. The Prophet speaks of those wondrous works, which were to be seen at the coming of the

Messias, which wore to be such as the world had ne∣ver heard of, nor had ever entred into any thought but that of God; and therefore the Apostle alleadging this place, saith, That the eye hath not seen, nor the ear hath heard, neither hath it entred into the heart of man what God hath prepared for those who love him: Since over and above those two stupendious wonders of taking flesh and dying for us, he hath gi∣ven himself as food unto those Souls, who remain in his grace and love him; which is so great and mar∣vailous a work, as onely God could think of it, and besides God none. And as onely God can truly value it, so it is not in the power of man sufficiently to ac∣knowledge it: No humane heart being able to sup∣port the weight of such an obligation, and the great∣ness of the Divine love, which shines forth in this won∣der of wonders.* 1.7 Tertullian said, The greatness of some goods were intolerable; the which according to the Prophet Isaias is verified in this Divine good and be∣nefit, which we were not able to support. Wherefore it is called in holy Scripture, The good, or the good thing of God: because it is a good and a benefit, which more clearly than the Sun discovers the infinite and ineffa∣ble goodness of God, to the astonishment and amaze∣ment of a humane heart; and therefore the Prophet Oseas sayes,* 1.8 They shall be astonished at the Lord, and at his Good; because his Divine benefit amazes and a∣stonishes the Soul of man to see how good the Lord is, and how great the good which he communicates unto us; All which tends to no other end than to make us despise the goods of the Earth, and to esteem onely those of Heaven, which we attain unto by this Divine mysterie. For this therefore did Christ our Redeemer institute this most blessed Sacrament, that by it we might withdraw our hearts from things temporal, and settle our affections upon those which are eternal, for which it is most particularly efficacious, as those who worthily receive it have full experience.

§. 3.

Wherefore let that Soul, who goes to communicate, consider, Who it is that enters into him, and Who he is himself, who entertains so great a Guest. Let him call to mind with what reverence the blessed Virgin received the Eternal Word, when he entred into her holy Womb; and let him know it is the same Word, which a Christian receives into his entrails in this Di∣vine Sacrament: Let him therefore endeavour to ap∣proach this holy Table with all reverence, love, and gratitude, which ought, if possible, to be greater than that of the blessed Mother. For then the obligation of Mankind was not so great, as now it is. For neither she, nor we were then indebted unto him for his dying upon the Cross. Let him consider that he receives the same Christ, who sits at the right hand of God the Father, That it is he, who is the supreme Lord of Hea∣ven and Earth, He, whom the Angels adore, He, who created and redeemed us, and is to judge the living and the dead, He, who is of infinite wisdom, power, beauty, and goodness. If a Soul should behold him, as when St. Paul beheld him, and was struck blind with his light and splendour, how would he fear and reve∣rence him? Let him know that he is not now less glorious in the Host, and that he is to approach him with as much reverence, as if he saw him in his Throne of glory. With much reason did St. Teresa of Jesus say unto a devout Soul, unto whom she appear∣ed after death, That we upon earth ought to behave our selves unto the blessed Sacrament, as the blessed in Heaven do towards the Divine Essence, loving and a∣doring it with all our power and forces. Consider al∣so, that he, who comes in person to thee, is that self same Lord, that required so much reverence, that he struck Oza dead, because he did but touch with his hand the Ark of his Testament, and slew 50000 Beth∣shamits

for their looking on it; And thou not onely seest, and touchest, but receivest him into thy very bowells. See then with what reverence thou oughtest to approach him. The Angels and Seraphins tremble before his greatness, and the Just are afraid. Do thou then tremble, fear and adore him. S. John standing but near unto an Angel remained without force, astonisht at the greatness of his Beauty and Majesty; and thou art not to receive an Angel, but the Lord of Angels into thy entrails. It adds much to the endearment of this great benefit of our Saviour, that it is not onely great by the greatness of that, which is bestowed, but by the meaneness of him, who receives it. For what art thou but a most vile creature, composed of clay and dirt, full of misery, ignorance, weakness, and malice? If the Centurion held himself unworthy to receive Christ under his roof, and St. Peter, when our Saviour was in this mortal life, deemed himself not worthy to be in his presence, saying, Depart from me, O Lord, for I am a sinful man: and St. John Baptist thought himself not worthy to unloose the latchet of his shoe, How much more oughtest thou to judge thy self un∣worthy to receive him into thy bowels, being now in his glory seated at the right hand of God the Fa∣ther? The Angels in heaven are not pure in his sight: What purity shouldest thou have to entertain him in thy breast? If a mighty King should visit a poor Beg∣gar in his Cottage, what honour, what respects would it conferre upon him? Behold God, who is the King of Kings, and Lord of Lords, comes to visit thee, not in thy house, but within thy self. Seaven years did Salomon spend in building a Temple, wherein to place the Ark of the Testament. Why doest thou not spend some time in making thy self a Temple of God him∣self? Noah was a hundred years in preparing a Vessel, wherein to save those, who were to escape the Deluge. Why doest thou not spare some dayes or hours to make thy self a Sacristy for the Saviour of the World? Be∣hold

thy own unworthiness, and what thou goest a-about. Moyses, when he was to make an Ark for the Tables of the Law, not onely made choice of preci∣ous wood, but covered it all with gold. Thou mise∣rable and vile Worm, why doest thou not prepare and adorn thy self to receive the Lord of the Law?

Consider also what is the end, for which thy Sa∣viour comes unto thee. It is by communicating his grace to make thee partaker of his Divinity. He comes to cure thy sores and infirmities; he comes to give remedy to thy necessities; he comes to unite himself unto thee; he comes to Deifie thee. Behold then the infinity of his Divine goodness, who thus melts him∣self in communication with his Creatures. Behold what is here given thee, and for what it is given thee. God gives himself unto thee, that thou mayest be all divine, and nothing left in thee of earth. In other be∣nefits God bestows his particular gifts upon thee; but here he gives thee himself, that thou mightest also give thy self unto him, and be wholly his. If from the In∣carnation of the Son of God we gather the great love he bore unto mankind, passing for his sake from that height of greatness unto that depth of humiliation, as to inclose himself in the Womb of a Virgin: Behold how in this he loves thee, since to sustain thee in the life of grace he hath made himself the true food of thy Soul, and comes from the right hand of the eternal Father to enclose himself in thy most impure breast. Jesus Christ comes also to make thee one body with himself, that thou mayest after an admirable manner be united unto him, and made partaker not onely of his spirit, but of his bloud. That, which this Con∣sideration ought to work in the breast of a Christian, may appear by what a less than this wrought in the heart of a Heathen. The Emperour and Philosopher Antoninus writes,* 1.9 That in respect we are a part of the world, we ought to rest content and satisfied with what accidents soever shall befall us, and to doe

nothing unworthy of reason. What ought we then to do for being a part of Christ? Our works certainly ought not to be onely worthy of Angels, but of the sons of God.

Neither doth the manner, by which this Divine be∣nefit is conferred, a little endear it unto thee. It is with such singular love, as is in uniting himself unto thee: It is in feeding thee with his precious body and bloud: It is by humbling himself as much as he could for thee: It is by treading under foot the most constant Lawes of Nature, and working more▪ prodigious miracles for thee, than Moyses did in Aegypt. All which is a demonstration of that infinite desire, wherewith he pre∣tends thy good, sticking at nothing that may advance it. God gives himself unto thee after the most easie and facile manner for man, and after the most extra∣ordinary for God. He gives himself unto thee for meat. Nothing is more natural for man than to eat, and no∣thing more supernatural, than that God should serve as meat. Let him then, who comes from receiving this heavenly food, consider what he owes for so unspea∣kable a benefit. Let him make account, that Christ seated in his heart, speaks unto him after the manner he spake unto his Apostles, when he had washed their feet. Thou knowest, O soul, what I have done unto thee; Thou knowest the gift I have bestowed upon thee; Thou knowest the honour and savour I have conferred upon thee; Thou knowest what thou hast received; Thou knowest what thou hast within thee. Know it is thy God and Redeemer; know it is he who desires all good unto thee. Be therefore thankful unto him; desire nothing of earth, but fix wholly upon what is eternal and thy chief good.

Notes

• * 1.1

  Paleot. adm. Hist. de Christi stigmat. Adricom. 2. par. descr. Hiero. n. 44. Lansp. hom. 19. de Passio∣ne. Andrad. in de∣scrip. Ter∣raesanctae. Petrus de P. A. Consil. Reg. Francis. lib. 5. in Const. in lib. in∣scrip. Fraustus. Annus.
• * 1.2

  Anast. Sinaita in Hexa∣mer.
• * 1.3

  Blos. li. 15. c. 3. Tritem. in Crim. ad an. 1500. Surius 14. Apri∣lis. Mosc. in vita S. Clarae.
• * 1.4

  Psal. 39.
• * 1.5

  Psal. 91.
• * 1.6

  Isai. 64.
• * 1.7

  Tertul. li. de Patien. cap. 1.
• * 1.8

  Osee 3.
• * 1.9

  Anton. l. 1. & 2.