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.

§. 2.

More are the causes of alterations in the World than in the Ocean. For besides the condition of hu∣mane things, which as well intrinsecally and of their own nature, as by the external violences which they suffer, are subject to perish, the very spirit and hu∣mour of man being fickle and inconstant is the occasi∣on of great changes. Not without grea•• proportion did the Holy Ghost say, That the fool changed like the Moon, which is not ouely mutable in figure but in colour. The natural Philosophers observe three co∣lours in the Moon, pale, red, and white; the first foreshews rain, the second wind, and the third chears up with hopes of fair weather. In the same, manner is the heart of man changed by three most violent af∣fections represented by those three colours. That of pale the colour of gold, coveting riches more frail and slippery than waters; That of red the colour of purple, gaping after the wind of vain honours; The last of white the colour of mirth and jollity, running after the gusts and pleasures of this life. With these three affections Man is in perpetual change and moti∣on; and as there are some Plants which follow the course of the Moon, still turning and moving accord∣ing to her course, so these alterations in humane af∣fections draw after them, and are the cause of these great changes and revolutions, which happen in the World. How many Kingdoms were overthrown by the covetousness of Cyrus? The ambition of Alexander did not onely destroy a great part of the World, but

made it put on a clear other face than it had before. What part of Troy was left standing by the lascivious love of Paris, who was not onely the ruine of Greece, but set on fire his own Countrey? That which time spares is often snatcht away by the covetousness of the Theef: and how many lives are cut off by revenge, before they arrive unto old age? There is no doubt but humane affections are those fierce winds which trouble the Sea of this World: and as the Ocean ebbs and flows according to the course of the Moon, so the things of this life conform their motions unto humane passions. There is no stability in any thing, and least in man, who is not onely changeable in himself, but changes all things besides.

So unstable and variable is man, that David unto some of his Psalms gives these words for a Title; For those who shall change; and St. Basil explicating the same Title, saith, It was meant of man, whose life is a perpetual change; unto which is conformable the translation of Aquila, who instead of those words ren∣ders it, Pro foliis, For the leaves: because man is mo∣ved by every wind as the leaves of a tree. This muta∣bility is very apparent in the Passion of Christ our Re∣deemer, which is the subject of the 78. Psalme, which beareth this Title. They of Jerusalem having received him with greater honour than they ever gave to man, within four dayes after treated, him with the greatest infamy and villany that was possible to be exprest by Devils. There is no trust in the heart of man; now it loves, now it abhors, now it desires, now fears, now esteemes, now despises. Who is not amazed at the change of St. Peter, who after so many promises and resolutions to die for his Master, within a few hours swore as many false oaths, that he knew him not? What shall become of the Reed and Bulrush, when the Oak and Ceder totters. Neither is the change of Am∣non a little to be wonderd at, who loving Thamar with that violence of passion, that he fell sick for her, im∣mediately

mediatly after abhorred her so much, that he barbar∣ously turned her out of his chamber. But I know no∣thing that can more evidently set forth the mutabilitie of humane affections, than that memorable accident which happened in Ephesus. There lived in that City a Matron of an honest repute and conversation, whose Husband dying left her the most disconsolate and sad Widow that ever was heard of; all was lamentations, tearing and disfiguring her face and breasts with her nails: and not content with the usual Ceremonies of Widows of those times, she enclosed her self with his dead Body in the Sepulcher, which anciently was a Vault in the fields, capacious and prepared for that use; there she resolved to famish her self, and follow him into the next world: and had already for four dayes abstained from all manner of sustenance. It hap∣pened that near that place a certain Malefactor was executed, and lest his kindred should by night steal a∣way his Body and give it burial, a Souldier was ap∣pointed to watch it, who being weary, and remem∣bring that not far off the Widow was enclosed in the Sepulcher, resolved for a time to quit his charge, and trye what entertainment he could find with her. Whereupon carrying his supper along with him he entred the Vault, and at first had much adoe to per∣swade the grieved Widow to take part with him, to forsake her desperate resolution of famishing, and be content to live; but a while after having prevailed in this, and passing further with the same oratory he perswaded her, who had not denied to share with him in his supper, to afford him the fruition of her person, which she likewise did. In the mean time whilest the Souldier transported with his pleasure forgot his duty, the friends of the executed Malefactor stole away the Body: which being perceived by the Souldier, who now satiate with his dalliance was re∣turned unto his guard, and knowing his offence to be no less than capital, he repairs with great fear and a∣mazement

unto his Widow, and acquaints her with the mischance, who was not slow in providing a reme∣dy: but taking the dead body of her Husband, which had cost her so many tears, advised him to hang it upon the Gallows to supply the room of the Malefa∣ctor. Such is the inconstancy of humane hearts, more variable than seems possible, which changing in them∣selves draw within their compass the rest of the hings of this World.

Philo considering and admiring so great vanity and change, speaks after this manner.

Perhaps those things which concern the Body are they not dreams? perhaps this momentary beauty does it not wither even before it flourish? our health is uncertain, exposed to so many infirmities: a thou∣sand griefs happening by divers occasions abate our strength and forces: the quickness and vigour of our senses are corrupted by vitious humours. Who then can be ignorant of the baseness of exteriour things? One day often makes an end of great ri∣ches: many Personages of great honour and esteem changing their fortune become infamous: great Empires and Kingdoms have in a short time been ruined. Of this Dionysius is a sufficient witness, who thrust from his Throne from a King of Sicily be∣came a School-master in Gorinth, and taught boyes. The like happened unto Craesus the most rich King of Lydia, who being in hope to overthrow the Per∣sians, not onely lost his own Kingdom, but fell into the power of his enemies, and failed little of being burnt alive. Particular persons are not onely wit∣nesses that all humane things are dreams, but Cities, Nations, Kingdoms, Greeks and Barbarians, the Isles, and those who inhabit the Continent of Europe, Asia, the East, and West, nothing remains like unto it self.

Certainly, as Philo sayes, the instability of humane things makes them appear not onely a dream, but as a dream of a shadow rather than of any thing

solid and consistent. Let us hear also what St. Chry∣sostome sayes, and counsels us concerning the same mat∣ter.

All things present (saith he) are more frail and weak than the webs of spiders, and more deceitful than dreams: for as well the goods as evils have their end. Since therefore we esteem things present but as a dream, and we our selves to be but as in a Inn, from whence we are sodainly to depart, let us take care for our journey, and furnish our selves with provision, and a Viaticum for eternity; let us cloath our selves with such garments, as we may carry along with us. For as no man can lay hold on his Shadow, so no man retains things humane, which partly in death, and partly before death fly from us, and run more swiftly than a rapid river. To the contrary are those things which are to come, which neither suffer age, nor change, nor are sub∣ject to revolutions, but perpetually flourish and per∣severe in a continued felicity. Take heed then of ad∣miring those riches which remain not with their Masters, but change in every instant, and leap from one to another, and from this to that. It behooves thee to despise all those things, and to esteem them as nothing.

Let it suffice to hear what the Apostle sayes; The things that are seen are temporal, but those which are not seen are eternal. Things humane disappear more sodainly than a shadow.

Notes

• Psal. 68.
• Petron. Arbit. tract. de leg. con∣mib. leg. non. num. 97.
• Philo. l. de Jos.
• Hom. de poenit.