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.

§ 3.

The third cause of the terribleness of the end of Temporal Life, which is the charge, which shall be given of di∣vine benefits received.

THere is also in the end of life another cause of much terrour unto Sinners, which is the lively knowledge, which they shall have of the divine bene∣fits received, and the Charge which shall be laid a∣gainst them for their great ingratitude and abuse of them. This is also signified by what the Prophet Da∣niel spake of the Throne and Tribunal of God. For he not onely said it was of flames of fire, by which was given us to understand the rigour of divine ju∣stice against Sinners signified by the violence, heat, and activity of fire, and the discovery and manifestation of sins, signified by the light and brightness of the flames: but he also adds, that from the face of the Judge there proceeded a heady and rapid river, which was also of fire, signifying by the swiftness of the course, and the issuing of it from God the multitude of his graces and benefits, which flowing from the divine goodness are communicated and poured down upon his Creatures. His saying that this so great river shall in that day be of fire, is to make us understand the rigour of that Charge against us for our abuse of those infinite bene∣fits bestowed, together with the light and clearness, wherewith we shall know them, and the horrour and confusion which shall then seise upon us for our great

ingratitude, and the small account we have made of them: in so much as Sinners in that instant are not onely to stand in fear of their own bad works, but of the grace and benefits of God Almighty conferr'd up∣on them. Another mourning Weed and confusion shall cover them, when they shall see what God hath done to oblige and assist them toward their salvation, and what they to the contrary have done to draw up∣on them their own damnation. They shall tremble to see what God did for their good, and that he did so much as he could do no more: all which hath been mis-imployed and abused by themselves. This is so clear and evident on the part of God Almighty, that he calls men themselves as witnesses and Judges of the truth; and therefore speaking under the Meta∣phor of a Vineyard by his Prophet Isay,* 1.1 he saith in this manner; Inhabitants of Jerusalem and men of Judah, judge betwixt me and my Vineyard; what ought I to have done more unto my Vineyard, and have not done it? And after the incarnation of the Son of God the Lord turns again to upbraid men with the same resentment, and signifies more fully the multitude of his benefits under the same Metaphor of a Vineyard,* 1.2 which a man planted, and so much cherished and esteemed it, that he sent thither his onely Son, who was slain in the de∣mand of it. Let therefore men enter into judgement against themselves, and let them be judges, whether God could have done more for them, and has not done it: they being still so ungrateful towards their Creatour, as if he had been their enemy, and done them some notorious injury.

Coming therefore to consider every one of these benefits by its self, The first which occurs is that of the Creation, which was signified by our Saviour Jesus Christ, when he said, that He planted a Vineyard; and what could God do more for thee, since in this one benefit of thy Creation he gave thee all what thou art both in soul and body? If wanting an arm thou

wouldest esteem thy self much obliged and be very thankful unto him, who should bestow one upon thee, which were sound, strong and useful, why art thou not so to God, who hath given thee arms, heart, soul, body and all? Consider what thou wert before he gave thee a being: Nothing; and now thou enjoyest not onely a being, but the best being of the Elemen∣tal world. Philosophers say, that betwixt being and not being there is an infinite distance. See then what thou owest unto thy Creatour, and thou shalt find thy debt to be no less than infinite, since he hath not one∣ly given thee a being, but a noble being, and that not by necessity, but out of an infinite love and by ele∣ction, making choice of thee amongst an infinity of men possible, whom he might have created. If lots were to be cast amongst a hundred persons for some honou∣rable charge, how fortunate would he be esteemed, who should draw the lot from so many Competitors? behold then thy own happiness, who from an abso∣lute nothing hast light upon a being amongst an infi∣nity of creatures possible. And whence proceeds this singular favour, but from God, who out of those num∣berless millions hath pickt out thee, leaving many o∣thers, who, if he had created them, would have served him better than thy self? See then what God could have done for thee and has not, having chosen thee without any desert of thine from amongst so many, and preferred thee before those, whom he foresaw would have been more thankful. Besides this he not onely created thee by election, and gave thee a noble being, but supernatural happiness, being no way due unto thy nature, he created thee for it, and gave thee for thy end the most high and eminent, that could be imagined, to wit, the eternal possession of thy Crea∣tour. It was enough for God to create thee for a na∣tural happiness conformable to what thou wert, but he, not to leave any thing undone which he could do, created thee for a supernatural blessedness, in so much

as there is no creature, which hath a higher end then thy self. See then if God could do more for thee, and has not; and see what thou oughtest to do for him; see whereunto thou art obliged. For this onely bene∣fit thou oughtest not to move hand nor foot, but for the service of so good and gracious a God. A labourer who plants a tree hath right unto the fruit: and God, who created thee, hath right unto thy works, which are the fruits of man. For this reason at the Garment of the High-Priest, which represented the benefit of our Creation, were hung many Pomgranates, which are the noblest fruit of trees, and bears a Crown, to signifie that the good fruits of holy works, which we ought to produce, are to be crowned with a perfect and pure intention. See then if thou canst do more for God; for God could do no more for thee, than to create thee for so high and eminent an end, as is the posses∣sion of himself, being no wayes due unto thy feeble and frail nature.

It being then so great a benefit to have created thee, it is yet a greater to have preserved and suffered thee untill this instant without casting thee into a thousand hells for thy sins and offences. This grace of conservation our Saviour noted, when he said that he compassed and enclosed his Vineyard, which was for the preservation of it. See then what thy Creatour in this matter of conservation could have done more than he hath done for thee, since being his enemy he hath preserved thee as his friend. From how many for one onely fault committed hath he withdrawn his preservation, and suffered them to die in that sin, for which they are now in hell: & some of them, if they had been pardoned, would have proved more grateful than thou? Behold how many Angels for their first offence he threw head-long down from heaven, and expected them no longer; and yet still expects thee. See if he could do more for thee, and see what thou art to do for him. Consider that thou owest him for preserving

thee as much as for creating thee, preservation being a continued creation, and more for preserving and suf∣fering thee although his enemy. In thy creation, al∣though thou didst not deserve a being, yet thou de∣merited it not; but in thy preservation thou hast de∣served the contrary, which is to be forsaken and a∣bandoned.

But above all what is said is the benefit which thou receivest by the Incarnation of the Son of God: which Christ signified when he said, that the Lord of the Vine∣yard sent his Son. See if God could have done more for his own salvation than he did for thine, sending into the world his onely begotten Son to be incarna∣ted for thee. A greater work than this could not be done by the omnipotent arm of God. Consider that he did not this for the Angels, and yet did it for thee; see if then thou canst comply with the love thou owest him with being less than a Seraphin in thy affection. Consider likewise that it being in his power to redeem thee by making himself an Angel, and onely interce∣ding for thee, yet he would not deprive thy nature of this honour, but made himself a Man; see if he could do more for thy good. By making himself an Angel he might have honoured the Angelical nature, and have likewise benefited thee; but he would not: but making himself a Man, conferred both the honour and profit upon thee. And if it be true which some Do∣ctors say, that God having proposed unto the Angels, that they were to adore a Man, who was also to be God, and to be exalted above all their Hierarchies, and that because they would not subject themselves unto an inferiour nature, they therefore fell and be∣came disobedient: see what thou owest unto God for this so singular a favour, who would make himself a Man, that thou shouldest not be lost, although with the loss of so many Angels better than thee. Behold from whence he drew thee by this benefit, which was from sin and hell: and at such a time, when thy mise∣rable

condition was desperate of all other remedy; behold unto what he exalted thee: to his grace and ••he inheritance of the Kingdom of Heaven. Behold in what manner, and with what singular love and affe∣ction he did it, even to his own loss and prejudice, and, as the Apostle saith, by annihilating as it were him∣self, that he might exalt thee, taking upon him thy nature when it was not needful, onely that he might conferre an honour upon thee, which he would not upon the Angels. See what God could do more for thee: and see that thou mayest do much more for him and doest not.

Of the benefit of our redemption by the death and passion of Christ the Lord himself was not forgetful, but signified it unto us, even before he died, saying That the Son, whom the Lord of the Vineyard sent, was slain in the pretense. What could the Son of God do more for thee than die and shed his blood for thy benefit, especially when it was not needful for thy redemption? In the rigour of justice it was necessary that God should be incarnate, or make himself an Angel to redeem thee; but to suffer and die, not at all. But such was his infinite love, as he would needs suffer, and not with an ordinary death, but would die so ignominiously, as it seems he could not suffer more. Set before thy eyes Christ crucified upon Mount Cal∣varie; see if a Man more infamous be possible or ima∣ginable, executed publickly between two Theeves as a Traitor, and an Heretick for broaching false Do∣ctrine, and making himself King, as a Traitor unto Caesar; Two crimes so infamous, as they not onely defame the person who commits them, but stain and infect his whole Stock and Linage. Behold in what poverty he died, if greater can be thought on, to the end thou mayest see, if it were possible he should doe more for thee than what he did. Whilest he lived he had not whereon to repose his head, but yet had cloathes, wherewith to cover decently his nakedness; but when

he died, even his garments failed him: neither found he one drop of water to refresh his sacred lips; even the earth refused him, wanting whereon to rest his reverend feet. Behold with what grief and pains he expired, since from head to foot he was but one conti∣nued wound; his feet and hands were pierced with nails, and his head with thorns. All was a high ex∣pression of an excessive love, and to do for thee what he could: see then what thou oughtest to doe and suffer for him, who died and suffered for thee what he could, and could do what he would.

After all these benefits consider his giving himself unto thee for food and sustenance in the most holy Sacrament: the which was noted by Christ, when he said, That the Lord of the Vineyard built a Press for the Wine, in which he gave his most precious blood. It seems that the persons of the most holy Trinity were in competition, and strove amongst themselves, who should most oblige Man with their benefits and favours. Let us express it in this manner: for to conceive it, as it is in it self, the understanding of Angels were not sufficient. Here may be applyed that which antiqui∣ty admired in two great and famous Painters. A∣pelles went to Rhodes to see Protogenes, and not find∣ing him at home took a Pensil, and drew a most sub∣tle line, charging the Servants that they should tell their Master, that he who drew that line was there to seek him. When Protogenes returned, they told him what had happened: who took the Pensil, and drew a stroke of another colour through the middle of that which Apelles had drawn, and going about his busi∣ness commanded his Servants, that, if he came again, they should tell him, that he whom he sought for had drawn that line through the middle of his. It seemed there could not be imagined a higher favour and Courtship, than that of the Eternal Father to have given his onely Son, and have delivered him up to death for man; but through the middle of this favour

the Son drew another of most excessive fineness and subtilty, which is the institution of the most blessed Sacrament, the which some call an Extension of the Incarnation, and is a Representation of the Passion, and a Character and Memorial of the Wonders of God. Here truely did the Son of God draw the stroke of his infinite love, and consummated all the Divine bene∣fits: not onely giving himself for our benefit and be∣hoof, but entring into our very breasts to solicit our love and affection. Anacreon writes, That standing at defiance with the God of love, and having resisted all his arrows, the God at last, when he had no more to shoot, shot himself, and penetrating his heart and en∣trails compell'd him to yield. What other are the be∣nefits of our Lord God, than so many arrows of love which Man resists? and not rendring himself neither at the benefit of Creation, Conservation, Incarnation, or Passion, let him at last render himself at this, when God shoots himself into him, and enters into his very breast and bowels to solicite his love. If he resist this also, what judgements expect him? Whereupon St. Paul sayes, that he who presumes to communicate unworthily, eats and drinks the judgement of God, that is, swallows down the whole weight of Divine justice.

Consider then how dreadful it shall be unto a Sin∣ner, when he shall receive a charge not onely of his own being, and his own life, but also of the being and life or God, of the Incarnation, Passion, Life and Death of Christ our Redeemer, who hath so often gi∣ven himself unto him in the Sacrament of his Body and Blood. The Murtherer who stands charged with the life of a man, although it be of some wicked per∣son, yet fears to be apprehended and brought to judge∣ment; how is it then that he, who is charged with the life of God, trembles not? O how fearful a thing is it, when a vile creature shall enter into judgement with his Creatour, and shall be demanded an account of

the blood of Christ, whose value is infinite? What ac∣count can he give of such a benefit, and of all the rest, which he hath received, even from the greatest unto the least? when Christ shall say unto him those words of St. Chrisostome,* 1.3

I, when thou hadst no being, gave thee one, inspired thee with a Soul, and pla∣ced thee above all things that are upon the Earth. I for thee created Heaven, Air, Sea, Earth, and all things, and yet am dishonoured by thee, and held more vile and base than the Devil himself: and yet for all this have not ceased to do thee good, and be∣stowed upon thee innumerable benefits. For thy sake, being God, I was content to make my self a Ser∣vant, was buffetted, spit upon, and condemned to a punishment of Slaves: and to redeem thee from death suffered the death of the Cross. In Heaven I interceded for thee, and from thence sent thee the Holy Ghost; I invited thee unto the Kingdom of Heaven, offered my self to be thy Head, thy Spouse, thy Garment, thy House, thy Root, thy Food, thy Drink, thy Shepheard, thy Brother, I chose thee for the Heir of Heaven, and drew thee out of darkness unto light.

To such excesses of love what have we to answer, but to stand astonisht and confounded, that we have been so ungrateful, and given occasion to the Devil of one of the greatest scorns and injuries, which could be put upon our Redeemer, when he shall say unto him: Thou createdst man; for him wast born in poverty, livedst in labours, and diedst in pain and tor∣ments. I have done nothing for him, but would have drunk his blood, and sought to damn him into a thou∣sand hells; and yet for all this it is I whom he strives to please, and not thee. Thou doest prepare for him a Crown of eternal glory, I desire to torment him in hell: and yet he had rather serve me without interest, than thee for thy promise of so great a reward. I should have been ashamed to have created and redeem∣ed a wretch so ungrateful unto him, from whom he

hath received so great benefits; but since he loves me better than thee, let him be mine, unto whom he hath so often given up himself.

We are not onely to give an account of these gene∣ral benefits, but of those which are more particular: of the good examples which we have seen, of the in∣structions which we have heard, of the inspirations which have been sent us, and the Sacraments which we have received; we have much to do to correspond with all these. Let us therefore tremble at that strict judgement; let us tremble at our selves, who are so careless of that, for which all the care in the world is not sufficient; And if it were not for the blood of Christ what would become of us? but the time of be∣nefitting our selves by that will be then past; now is the time: and if we shall now despise and outrage it, in what case shall we be? Let us not mispend the time of this life, since so severe an account will be demand∣ed of all the benefits which we have received, one of which is the Time of this temporal life, and the blessings of it. Let us take heed what use we make of it; let us not lose it, since we are to answer for every part of it.* 1.4 This made holy Thalileus tremble and weep bit∣terly, who being asked the cause of his tears answer∣ed:

This time is bestowed upon us wherein to do penance, and a most strict account will be demand∣ed of us, if we despise it.

It is not ours, for which we are to answer: we are not the Lords of time; let us not therefore dispose of it for our own pleasure, but for the service of God, whose it is. This considerati∣on were sufficient to with-draw our affection from the goods of this life, and to settle it upon those which are eternal, since we are not Masters of time and the things which are in it, but are as Stewards to account for it and them. Being therefore to give a reason how we have employed them for the service of God Al∣mighty, let us not without reason abuse them for our own vain gust and pleasure.

Notes

• * 1.1

  Isai. 5.
• * 1.2

  Mat. 21.
• * 1.3

  Chrysost. hom. 24. in Math.
• * 1.4

  Sopron∣in Prato spirituali ca. 59. de Beato Thalilaeo.