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. I.

Our Ignorance of what are the true Goods: and not onely of things Eternal, but Temporal.

TO use things aright we ought to know their Value and Estimation; and we cannot give them their true value, un∣less we know their nature, and what they are; which knowledge is in this world so short and imperfect, that it passes not forth of it, nor enters into the considerati∣on of things Heavenly and Eternal, for which we were created. And it is no wonder, that in Matters of E∣ternity, being so far removed from our senses, we know so little, since we are ignorant even in Tempo∣ral things, which we see and daily touch with our hands. How can we comprehend the things of the o∣ther world, when we know not those of this wherein we are? and even to that stupidity can humane igno∣rance arrive, that we know not what we presume to be best acquainted with, the riches, commodities, ho∣nours, and goods of this world, with which mortal men so much converse, and which they so much covet; for that they covet them, because they know them not.

Good reason had St. Peter, when he taught St. Cle∣ment the Roman, that the world was like a house fill'd with smoke, wherein nothing could be seen cither within or without, the smoke hindering the distinct sight of both. After the same manner it happens un∣to those, who live in this world; they neither know what is without it, nor what within it; they neither know the greatness of what is eternal, nor the base∣ness of what is temporal; and being ignorant of both for want of knowledge mistake their value, giving what is due unto one unto the other; making that small account of things heavenly and eternal, which they ought to do of things fading and transitory, judg∣ing so contrary unto truth, that as St. Gregory notes; they take the banishment of this life for their home, the darkness of humane wisdom for light, and this wandring peregrination here for their rest and abode; all which proceeds from ignorance of the truth, and the small consideration of what is eternal; in such man∣ner as they qualifie what is good with the name of bad, and what is bad with the name of good; by rea∣son of which confusion in humane judgment David asked of the Lord, that he would give him a Master who might instruct him, which is the true good, say∣ing, Who shall teach us what is good?

The world is therefore ignorant of all things, even of its own proper goods, which it most enjoyes; it faring with us, as it did with the Children of Israel, who having Manna in their sight, and holding it in their hands, yet knew it not, but demanded, What is this? but unto us even that curiosity is wanting: we enquire not so much as what these riches are, for which mortal men hazard so many dangers of death; what honours are, for which mens hearts burst with envy and ambition; what pleasures are, for which we endanger our health, and often lose our lives; what the goods of the earth are, which are onely en∣joyed during our pilgrimage, in the exile of this life,

and are to vanish at the entrance of the other, as Manna did at the entrance of the Land of Promise. With reason did Christ our Redeemer in Apocalyps call it the hidden Manna, because the Hebrews holding it in their hands, knew not what it was: even so are the things of this life hidden unto our understandings, which although we touch, we know not: and so con∣founding their value, do that for things temporal, which we onely ought to do for the eternal, under∣valuing these for the esteem of those, which for them∣selves are worthy to be despised and contemned.

Hence failing in the knowledge of things, we fail in their estimation, and consequently in their use. That which happens in this, may be likewise seen in those, who did eat Manna; for unto some it caused a loathing, and procured vomit; unto others it ta∣sted pleasantly, and like the meat they most desired. So great difference is there betwixt the good and ill use of things: and the good use of all depends upon their knowledge.

Let mortal men therefore awake and open their eyes, and let them know the difference betwixt what is temporal, and eternal, that they may give to every thing its due estimation, despising that which time makes an end of, and esteeming that which eternity preserves; the which they ought to seek during this life, and by these momentary things purchase the e∣ternal, unto which they cannot attain without the knowledge both of the one and the other; because aim∣ing at the eternal as that of greatest value, they con∣serve the temporal, although of it self of no worth, and that which is corruptible and transitory they ren∣der firm and durable.

The Manna also, which our Lord gave unto the Hebrews whilest they wandered in the Desert, and was to serve them until their arrival in the Land of Pro∣mise, amongst other mysterious significations which it contained, one was to be a Symbol of the blessings

which we enjoy in the peregrination of this life, un∣til we come to the promised land of eternal happiness. For this cause it putrified and corrupted sodainly, last∣ing but a very short time, as all things of this world do, onely that part of Manna, which was gathered with intention to keep for the Sabbath, which was a figure of glory, or to preserve in the Ark to be carried into the Land of Promise, corrupted not, in so much as to gather the same thing with different respects, made that, which in it self was corruptible, to be of a condition eternal, as is well noted by Baldwin an an∣cient Doctor, and a most learned Interpreter of the holy Scripture. So much it imports to have our in∣tentions elevated and placed upon eternity, as by the use of temporal and transitory things we may gain e∣ternal, converting small things into great, mutable into stable, and mortal into immortal.

Some Philosophers, who considered better the things of this life, although without attention unto the eternal, found in them many defects; the which the most wise Emperor and Philosopher Aurelius An∣toninus reduced unto three, to wit, that they are little, mutable, and corruptible even until they arrive unto their end; all which we shall find represented to life in Manna. The littleness of it was such, saith the holy Scripture, that it was small, like that which is brayed in a Mortar, and reduced into powder; the mutabi∣lity was so notable, that carrying it from the field where it was gathered into their Tents, if they brought a quintal, it shrunk and contracted it self into the small measure of a gomer; with some it diminished, and with others swelled and dilated it self into a grea∣ter proportion. The corruption of it was so sodain, that it lasted not one day without being wholly putri∣fied and fill'd with worms; and yet notwithstanding all these qualities, the enjoying and eating of it cost much toyl and labour, first in gathering, then grind∣ing, then in cooking, and performing many other du∣ties

requisite for the use of it. After the same manner the goods of this life, notwithstanding all their faults and evil conditions, are not obtained, nor enjoyed without much travel and vexation. After this all did not enjoy that quality proper to Manna, which was, to taste like unto that, which he that eat it most desi∣red; for sinners found this taste limited, and not so full and savory as others. Even so we with our vices alter and diminish the natural sweetness of the things of this life, as we shall see hereafter in it's due place. It is true that the appearance of it was good, for as the 70 Interpreters say, it was like Christal, clear and transparent. The same is the condition of the goods of this life, they have the splendor and an appearance, but are really more brittle then glass; they are vari∣able, fading, and inconstant, and subject to a thou∣sand alterations; they are corruptible, transitory, and mortal, and onely by reason of their glittering we seek after them, as after things great and eternal.

Let us then leave the appearance and painted super∣ficies of things, and look upon the substance and truth, and we shall finde that what is temporal is small, and what eternal is great; the temporal inconstant, the eternal firm; the temporal short and temporal, the eternal durable, and in fine eternal: and this onely were enough to make it more esteemed then the tem∣poral, although the temporal in all other respects did exceed it; but the one being so short and mutable, and the other great, firm and constant, the difference be∣twixt them can be no less, then as St. Gregory esteem∣ed it, who sayes; Immense is that which shall follow and without limit, and little is all that which ends. And the same Saint notes, that the small knowledge and memory of eternity is the main cause of the deceiving of Mankind, who have in esteem the false goods of this life, and undervalue those spiritual and eternal of the other; and therefore speaks in this manner: The thoughts of the predestinated alwayes have their intenti∣ons

placed upon eternity, although they possess great feli∣city in this life, and although they be not in danger of death, yet ever look upon it as present: to the contrary do obstinate souls, who love this temporal life, as a thing permanent, because they consider not how great is the eter∣nity of that which is to come; and not considering the soli∣dity of the eternal, they judge this Banishment for their Countrey, this Darkness for Light, and this Race for their Station; for those who know not greater matters, are not able to judge of the smallest. We therefore will begin to draw the Curtain, and from the consideration of E∣ternity, and the loose condition of time discover the di∣stance betwixt the goods of heaven and those of earth; from whence we shall come to handle the baseness of the temporal, and greatness of the eternal. Where∣fore as a Philosopher said of light, that there was no∣thing more clear, nor nothing more obscure: the same may be said of time and eternity, which being held no less perspicuous, are ill understood, and are no less ob∣scure and dark then the other. But we shall endeavour to make them more intelligible, being assisted by the light of Faith, the doctrine of Saints, and wisdom of the Philosophers.

Notes

• Clem. Roman. in Epit.
• Lib. 8. mural. c. 12.
• Bald. a∣pud Ti∣bra. in Exod. 15
• In vita sua.
• Vi. Bon∣frerium in Exod. 16.
• Sept. In∣terp. in cap. 11. Nume. species il∣lius spe∣cies chry∣stalli.
• Lib. 7. moral. c. 12.
• Lib. 8. moral ca. 12.