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. VII.

Wherein is declared what Eternity is accord∣ing to St. Bernard.

ST. Bernard in another manner describes Eternity, saying, It is that which embraces all times, past,* 1.1 pre∣sent, and to come: because no dayes, no years, no a∣ges are able to fill up Eternity: it is that which de∣vours all times▪ possible and imaginable, and yet re∣mains with a stomach unburthen'd, still greedy of swal∣lowing more: It is said to embrace all time, because it enjoyes all that in an instant which is to be enjoy∣ed in all time. Wherefore Marsilius Ficinus called E∣ternity an eternal moment: and Lessius said, it was both the longest and shortest of all things. It was longest, be∣cause it exceeded all time, and lasted infinite spaces; it was shortest, because it contained all that in an in∣stant, which it was capable of containing in an infinite duration. For as time is a fluid instant, which flies and passes away, insomuch as there is nothing of time in being but the present, which is ever running and changing from one moment to another; so Eternity is a permanent instant, fixt and stable, in which all things remain at once, and are ever existent in the

same manner and estate: Before it all times pass, the one succeeding the other, whilest it stands present and perseveres the same unto them all. Time and things temporal are like a Rapid river, wherein the waves run rowling down, each succeeding other in a perpe∣tual vicissitude: But Eternity is like a firm rock, or like the bed of that river, which remains settled and constant in the same place, whilest the waters pass thorow it never to appear again. In the like man∣ner things temporal, without permancy or consisten∣cy at all, pass hastily in the presence of Eternity, and never more return to salute the world. And as the Bed of the river, though standing still, contains all the waters which run thorow it, so Eternity embraces all times which passes by it. Eternity may also be com∣pared unto the Centre in a Circle, which being indi∣visibly one corresponds unto the whole circumference, and equally respects each particular point contained in it. In the same manner Eternity corresponds un∣to all time, and to each instant of it after a most mar∣velous way, containing all that in present, which time contains successively in a million of ages, and is an instant equivalent unto an infinity of times, not having one part after another, but the whole extension amas∣sed in one instant, containing all that together in one moment, which is extensible unto infinite distances of time. For as the immensity of God contains in one point all the Divine greatness, which without bound or limit is dilated over all parts real and imaginable, in so much as it contains in one point, as much as in a million of leagues: even so Eternity recollects into one instant all the Divine duration, although extend∣ed through an infinite time; which also the reasona∣ble creatures are to participate in the other life for as much as concerns their glory or pain, and after such a manner as they are capable of.

Whence follows one thing very much to be consi∣dered, that those goods unto which Eternity is annex∣ed

it makes infinitely better, and that after two man∣ners, and, as we may say, with two infinities; and contrariwise the bad it makes infinitely worse, and that also after the same two manners; The first in re∣spect of the duration which it conferrs, the which is infinite: and every thing is to be esteemed so much the greater, by how much the duration is longer. The content of a day is not so great as that of a week, nor is that equal to the content of a moneth or year; and as the duration encreases, so the value of the pleasure grows higher, in so much as if it last infinitely, it is infinitely to be esteemed. In the like manner of pain, the longer it lasts the worse it is, and if it last infinite∣ly, it becomes an infinite evil, which will infinitely exceed any temporal evil whatsoever, though more in greatness: and that in so high a degree, that if it should be left to ones choice, either to be thrown alive into a burning Furnace, and at the same time to suffer all the infirmities and griefs which Physick knows, and all the kindes of torments which Martyrs have endured, and all the cruel punishments which have been exe∣cuted upon the most hainous Offender, and all this for the space of 200 millions of years, but then to end and pass no further: or to suffer a Migram, or a Tooth∣ach for a whole eternity, certainly he ought rather to choose all those torments together for that time limit∣ed, then either of these single pains for ever; because although those exceed this in greatness, yet this would infinitely exceed those in duration. In summe, if those, although excessive, were temporal, and this, though less, were eternal, which would infinitely encrease the malice of it, there being hopes that those would at last find an end, but this were without remedy: I dare be bold to think, that the lively apprehension of Eternity, which the damned conceive, is such, that if it were in ones election either to be exempted from all the torments he now endures, and to remain affli∣cted only with the Stone for an eternity; or to have

added unto his own particular torments all those which the rest of the damned suffer in all their senses, but limited for a thousand millions of years, he would choose this last for the lesser evil; at least in reason he ought to choose it: for although those pains were greater, yet they were to have an end, and this of the Stone, though less, was to be eternal.

Let now those levers and esteemers of transitory pleasures come to a reckoning with themselves. If the torments of hell, though so excessive, were sufferable if they were only temporal, nay to be chosen rather, then so sleight a grief, as the Stone, that were eter∣nal, how happens it, that they will not suffer with patience one small grief during the short time of this life in exchange of being freed from the eternal pains of hell fire during the other? If a Giant in time (that we may so speak) hath no bulk or appearance in the presence of a Pigmey in eternity, how comes it then that a Dwarf or Pigmey in time affrights us, and an armed Giant in eternity makes us not tremble? how is it that eternal hell moves us not, and yet we fear a temporal pain? how is it we do not penance for our sins? why have we not patience in our afflictions? why suffer we not all that which can be suffered in this life rather than to suffer one onely torment in e∣ternity? The pains of this valley of tears, being they are to have an end, are not to be feared in compari∣son of those which shall never have it: how content∣edly then ought we to suffer here a little, and for a short time, that we may be freed from suffering much hereafter, and for ever?

What we have considered in evils and afflictions, the same is to be considered in goods and blessings. If one were to enjoy all the pleasures of the senses for a thousand miriads of years, but were to pass no fur∣ther, we ought to change them all for one onely plea∣sure, that would last for ever. Why then exchange we not one perishing pleasure of the earth, which is

to last but for a moment, for all those immense joyes, which we are to possess in Heaven for a world with∣out end? All the temporal goods of the world might well be quitted for the securing of only one that were eternal; how is it then that we secure not all the e∣ternal by forbearing now and then one which is tem∣poral? It would infinitely exceed the Dominion of the whole world, so long as the world shall last, to be Lord but of one little Cottage for eternity: time holds no comparison with it, all that is temporal how great soever, being to be esteemed vile and base, and all that is eternal, how small soever, high and preci∣ous. And that we may exaggerate this considerati∣on as much as possible, the very being of God himself if it were but for a time, might be quitted for some other infinitely less excellent, which were eternal. And shall then the covetous man satisfie himself with those poor treasures, which death may quit him of to morrow, and perhaps the Theef to day, despising for them the eternal treasure of Heaven? For certain if God should promise as to enjoy the pleasure of one onely sense for ever in the next life, we ought for it to part with all the pleasures we have in this: how huge a folly is it then, that promising all those im∣mense joyes of Heaven, we will not for all them to∣gether part with some of those poor ones on earth?

The second way, by which Eternity, unto whatsoever it is joyned, makes the good infinitely better, and the bad infinitely worse, is because it collects it self wholly into e∣very instant, so that in every instant it makes us sensible of all that, which it is to contain in its whole duration: and being to endure for an infinity, it amasses as it were into every instant a whole infinity of pleasure or pain, every instant being sensible both of what it contains at present, what is past, and what it shall contain in fu∣ture; So, as a Doctor sayes,* 1.2

In Eternity all the good a thing can contain successively in an infinite time, is recollected into one instant, and made perceptible

and enjoyable all at once. As if all the pleasures a most delicious Banquet could afford successively by parts, and that in an infinite time, should be resu∣med all at once, and all that delight should be con∣ferred joyntly and together for eternity, certainly this would make it infinitely better, and of more e∣steem.

The same thing Eternity causes in evils and pains, recollecting them in a certain manner into one, and making them sensible all at once; and although they be not all really and actually together, yet it causes them to be apprehended altogether, and so produces in the Soul a grief infinite and without limit. Those then are truly evils, which are totally and every way evils, both in extension, their duration having no end, and in intension, their being and essence ha∣ving no limit or measure. What afflicted person who considers this can be impatient, since all the griefs of this life have both an end and limit? The greatest tem∣poral evils are but as biting of gnats in respect of the least of those which are eternal: and therefore that we may escape all the eternal, it is not much to suffer one temporal. Let us tremble at the consideration of those two lances of Eternity, those two infinities, whose wounds are mortal, and pierce the damned from side to side: those two unsupportable rocks, which over∣whelm and crush whom they fall upon into pieces. All that we suffer here is to be laughed at, a fillip with a finger, a trifle in respect of the eternal, which em∣braces all times, and with the evils of them all falls every instant upon the head of the damned.

§. 2.

Besides what hath been already said, Goods and E∣vils eternal have this condition, that they are not one∣ly qualified and augmented by the future, but also by what is past, although temporal; so as the blessed Souls in Heaven not only enjoy the glory, which they

have in present, and that which is to come, but also what is past even unto those real and true goods of this life, to wit their vertues and good works, with the memory of which they recreate, and congratulate themselves for all eternity: in so much as all goods past, present, and to come concur in one to fill up the measure of their joy, and the goods of all times even of those of this life are amassed, and heaped up in their felicity. How different from this are temporal goods, since even those, which we possess in present, suffer not themselves to be entirely enjoyed? here is no good which is not alloyed by some want, danger, or imper∣fection. And if for the present they afford so little content, much less do they for the future, since the se∣curity of what we possess is so uncertain, that the fear of losing it often disseasons the present gust. The same fear also robbs our remembrance of the comfort of what is past, since we fear to lose that most, which we have formerly taken most pleasure in enjoying.

On all sides then the eternal goods are much more excellent, unto which we ought to aspire, and strive to purchase them even at the cost of all which is tem∣poral, and in this life as much as may be to imitate the same eternity; the which is to be done by the pra∣ctice of those three Vertues, which St. Bernard recom∣mends unto us in these words.* 1.3

With Poverty of spirit, with Meekness, and Contrition of heart is re∣newed in the Soul a similitude and image of that E∣ternity which embraces all times. For with pover∣ty of spirit we merit the future; with meekness we possess the present, and with the tears of repentance recover what is past.

And truely he, who esteems Eternity, hath no more than to exercise himself in the practise of those three Vertues: The first by quitting with spiritual poverty all that is temporal, and chan∣ging it for the eternal, not setting his heart upon any thing in this life, that he may find it bettered in the other. For as Eternity does infinitely augment that

good or evil, unto which it is annexed, so time di∣minishes and draws violently after it all that is in it. Things therefore which are to finish, require not much to leave them, and those that are to end in no∣thing, are to be reputed for nothing. For the second Vertue, a Christian ought with patience and meekness to persist in doing well, and in overcoming the diffi∣culties of vertue, since the slight troubles of this life are to be rewarded with eternal happiness in the o∣ther. And who seeing hell open, and the abyss of its evils without bottom, would not bear with patience the rigour of penance, and with meekness suffer the impertinency of an injury, not troubling at all the in∣terior peace of his Soul, but attending wholly even through fire and water to live vertuously and please his Redeemer? who looking upon Heaven, which awaits him, will not be animated to do what is good chear∣fully, and to suffer all crosses for God Almighty's sake with fervour and courage?* 1.4 Ruffinus relates that a cer∣tain Monk coming unto the Abbot Aquilius, com∣plained unto him that he found much trouble and te∣diousness in keeping of his Cell; To whom the discreet Abbot answered, My son, this proceeds from not me∣ditating on the perpetual torments we are to suffer, nor upon the eternal joy and repose, which we hope for. If thou shouldest seriously but think on that, though thy Cell were filled and swarmed with worms and vermin, and thou stoodst up to the throat in the middle of them, yet wouldest thou persevere in thy recollection without weariness, or trouble. The third Vertue is with tears and grief of Soul to endeavour a recommpence for our sins past, and to satisfie for them with a dolorous contrition, and bitterness of heart, that so the eternity of happiness, which by them was lost, may with repentance be regained: contriti∣on being a vertue so potent, that it repairs what is ru∣in'd; and although it is said that what is done hath no remedy, and that there is no power over what is

past, yet this most powerful Vertue is able to undoe what is done, and to prevail upon what is past, since it takes away our sins, and makes them as if they had never been committed.

Notes

• * 1.1

  Serm. 1. in festo Omn. Sancto.
• * 1.2

  Les. de perfec. di∣vi. lib. 4. c. 3.
• * 1.3

  Serm. 1. in Festo Om. Sact.
• * 1.4

  Ruffi. nu. 107. & Pelag. libel. 7. n. 28.