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. III.

Of the Riches of the eternal Kingdom of Heaven.

THe Riches in Heaven are no less than the Ho∣nours, though those, as hath been said, are inesti∣mable. There can be no greater riches than to want nothing which is good, nor to need any thing which can be desired; and in that blessed life no good shall fall, nor no desire be unsatisfied. And if, as the Philo∣sophers say, he is not rich who possesseth much, but he who desires nothing, There being in Heaven no desire unaccomplished, there must needs be great rich∣es. It was also a position of the Stoicks, That he was not poor who wanted, but he who was necessitated. Since then in the Celestial Kingdom there is necessity of nothing, most rich is he who enters into it. By rea∣son of these Divine Riches Christ our Saviour when he speaks in his Parables of the Kingdom of Heaven, doth often express it under Names and Enigma's of things that are rich; sometimes calling it the Hidden Treasure, and sometimes the Precious Pearl, and o∣ther times the Lost Drachma. For if Divine happi∣ness consist in the eternal possession of God, what ri∣ches may be compared with his who enjoyes him, and what inheritance to that of the Kingdom of Heaven? What Jewel more precious than the Divinity, and what Gold more pure than the Creator of Gold and all things precious, who gives himself for a Possessi∣on and Riches unto the Saints, to the end they should abhorre those Riches which are temporal, if by them the eternal are endangered? Let not therefore those who are to die to morrow afflict themselves for that which may perish sooner than they. Let them not

toyl to enjoy that which they are shortly to leave; nor let them with more fervour pray for those things which are transitory, than those which are eternal, pre∣ferring the Creature before the Creator, not seeking God for what he is, but for what he gives. Where∣fore St. Austin sayes,* 1.1

God will be served gratis, will be beloved without interest, that is, purely for him∣self, and not for any thing without himself; and therefore he who in invokes God to make him rich, does not invoke God, but that which he de∣sires should come unto him; for what is invocation but calling something unto him? wherefore when thou shalt say; My God give me riches, thou dost not desire that God but riches should come unto thee; for if thou hadst invoked God, he would have come unto thee, and been thy riches; but thou desiredst to have thy Coffers full, and thy heart emp∣ty, and God fills not Chests but breasts.

§ 2.

Besides the possession of God, it imports us much to frame a conception of this Kingdom of Heaven, which is that of the Just, where they shall reign with Christ eternally, whose riches must needs be immense, since they are to be Kings of so great and ample a Kingdom. The place then which the Blessed are to inhabit is called she Kingdom of Heaven, because it is a most large Region, and much greater than can perhaps fall under the capacity of our understanding. And if the Earth compared with Heaven be but a point, and yet contain so many Kingdoms, what shall that be which is but one Kingdom, and yet extended over the whole Heavens? How poor and narrow a heart must that Christian have, who confines his love to things present, sweating and toyling for a small part of the goods of this World, which it self is so little? why does he content himself with some poor

patch of the Earth, when he may be Lord of the whole Heavens? Although this Kingdom of God be so great and spacious, yet it is not dispeopled, but as full of Inhabitants of all Nations and conditions, as if it were a City or some particular House. There (as the Apostle said) are many thousands of Angels, an infinite num∣ber of the Just, even as many as have died since Abel: and thither also shall repair all who are to die unto the end of the World, and after judgement shall there remain for ever invested in their glorious bodies. There shall inhabit the Angelical Spirits distinguished with great decency into their Nine Orders, unto whom shall correspond Nine others of the Saints, Patriarchs, Pro∣phets, Apostles, Martyrs, Confessors, Pastors & Doctors, Priests and Levites, Monks and Hermits, Virgins and other holy Women. This populous City shall not be inhabited with mean and base People, but with Citi∣zens so noble, rich, just, and discreet, that all of them shall be most holy and wise Kings. How happy shall it be to live with such persons? The Queen of Saba onely to see Salomon came from the end of the Earth; and to see Titus Livius Nations and Provinces far di∣stant came to Rome. To behold a King issue out of his Palace all the People flock together. What shall it then be not onely to see, but to live and raign with so many Angels, and converse with so many eminent and holy Men? If onely to see St. Anthony in the De∣sert men left their Houses and Countries, what joy shall it be to discourse and converse with so many Saints in Heaven? If there should now descend from thence one of the Prophets or Apostles, with what ear∣nestness and admiration would every one strive to see and hear him? In the other World we shall hear and see them all. St. Romane at the sight of one Angel when he was a Gentile left the world and his life to become a Christian. How admirable shall it then be to see thousand of thousands in all their beauty and great∣ness, and so many glorious bodies of Saints in all their

lustre? If one Sun be sufficient to clear up the whole World here below, what joy shall it be to behold those innumerable Sum in that Region of light?

From this multitude of Inhabitants, the place of glory is not only called the Kingdom of Heaven, but the City of God. It is called a Kingdom for its im∣mense greatness, and a City for its great beauty and population. It is not like other Kingdoms and Pro∣vinces which contain huge Deserts, inaccessible Moun∣tains, and thick Woods: nor is it devided into many Cities and Villages distant one from another; but this Kingdom of God, although a most spacious Region, is all one beautiful City. Who would not wonder if all Spain or Italy were but one City, and that as beauti∣ful as Rome in the time of Augustus Caesar, who found it of Brick, and left it of Marble? What a sight were that of Chaldaea, if it were all a Babylon; or that of Syria, if all a Jerusalem? What shall then be the Ce∣lestial City of Saints, whose greatness possesses the whole Heavens: and is as the holy Scripture describes it (to exaggerate the riches of the Saints) all of Gold and precious Stones? The Gates pf this City were, as St. John sayes, one entire Pearl, and the foundations of the Walls Jasper, Saphire, Calcedon, Emerald, To∣paz, Jacinth, Amethist, and other most precious Stones; The Streets of fine Gold, so pure, as it seemed Chry∣stal, joyning in one substance the firmness of Gold and transparency of Chryftal, and the beauty both of one and the other.

If all Rome were of Saphire, how would it amaze the world? how marvelous then will the holy City be, which though extended over so many millions of leagues, is all of Gold, Pearl, and precious Stones, or, to say better, of a matter of farre more value, and peopled with such a multitude of beautiful Citizens, as are as farre above any imaginable number, as the capacity of the City is above any imaginable measure? Some famous Mathematicians say of die Empyrial

Heaven, that it is so great, that if God should allow unto every one of the blessed a greater space than the whole Earth, yet there would remain as much more to give unto others; and that the capaciousness of this Heaven is so great, that it contains more than ten thousand and fourteen millions of miles. What won∣der will it be to see a City so great of so precious matter? The Divines confess the capaciousness of this Heaven to be immense, but are more willing to ad∣mire it, than bold to measure it.* 1.2 Howsoever there wants not one, who sayes, that if God should make each grain of sand upon the Sea-shore as big as the whole Earth, they would not fill the Concave of the Empyrial Heaven;) and yet this Holy City possesseth all that space, and is all composed of matter far more beautiful and precious, than Gold, Pearl, and Dia∣monds. For certain our thoughts cannot conceive so great riches and wonders; for which we ought to un∣dergoe all the pains and necessities of this World. St. Francis of Assisium being afflicted with a grievous pain of his eyes, in so much as he could neither sleep,* 1.3 nor take any rest, and at the same time molested by the Devil, who filled his Cell with Rats, which with their Careers and noise added much unto his pain, with great patience gave thanks unto the Lord that he had so gently chastized him, saying, My Lord Jesus Christ I deserve greater punishment; but thou like a good Shepherd suffer me not to stray from thee. Being in this meditation he heard a voice, which said unto him: Francis, if all the Earth were of Gold, and all the Rivers of Balsame, and all the Rocks of precious Stones, wouldest thou not say that this were a great treasure? Know that a treasure, which exceeds Gold as farre as Gold does Dirt, Balsam Water, or Precious∣stones Pibbles, remains as a reward for thy infirmity, if thou be content and bear it with patience. Rejoyce Francis; for this treasure is Celestial glory, which is gained by tribulations. Certainly we have reason to

suffer here all pains and poverty whatsoever, since we are to receive in glory so much the greater riches. Wherefore we ought to lift up our souls, and wean∣ing our hearts from the frail felicity of these temporal goods of the Earth, to say with David, Glorious things are said of thee City of God. So did Fulgentius, who en∣tring Rome when it was yet in its lustre, and behold∣ing the greatness, beauty, and marvelous Architecture of it, said with admiration; O Celestial Jerusalem, how beautiful must thou be, if Terrestrial Rome be such! A shadow of this was shewed unto St. Josaphat, whose History is written by St. John Damascen. * 1.4 St: Josaphat being in profound prayer prostrate upon the earth was overtaken with a sweet sleep, in which he saw two men of grave demeanour, who carried him through many unknown Countries unto a Field full of flowers and plants of rare beauty, laden with fruit never be∣fore seen. The leaves of the trees moved with a soft and gentle wind yielded a pleasant sound, and breath∣ed forth a most sweet odour; there were placed ma∣ny Seats of Gold and precious Stones, which shined with a new kind of brightness; and a little Brook of Chrystal water refreshed the air, and pleased the sight with a most agreable variety. From thence he was brought into a most beautiful City, whose Walls were of transparent Gold, the Towers and Battlements were of Stones of inestimable value, the Streets and places shone with Celestial beams of light: And there passed up and down bright Armies of Angels and Seraphins, chanting such songs as were never heard by mortal ears. Amongst other he heard a voice, which said, This is the repose of the Just, this the joy of those who have given a good account of their lives unto God. But all this is no more than a dream and a sha∣dow in comparison of the truth, greatness, and riches of that Celestial Court. In regard that all the Blessed together with Christ are to raign in this most rich City and, Kingdom, how great shall the riches be? who was

ever so rich as to have at the entrance of his House a massie large piece of Gold two or three yards long? What riches will those be of Heaven? because all the Kingdom of Heaven is to be of pure Gold, all the Streets, and all the Houses of that Holy City; and not only Gold, but more than Gold. The holy Scrip∣ture to make us on one part understand the riches of this Kingdom of God, and on the other part to know that they are of a higher and more excellent nature than those of the Earth, expresses them with the simi∣litude of the riches of this World, as Gold, Pearl and precious Stones, because by these names we under∣stand things of great wealth and value: but withall sets them forth for such as are not to be found upon earth; so as when it speaks of Pearls, it sayes, they were so great as they served for the Gates of a City: when it speaks of Emeralds and Topaz's, it makes them to suffice for the foundatian of high Walls and Turrets; when of Gold, it makes it transparent as (Glass or Chrystal. All this is to signifie that in Hea∣ven there are not onely greater riches, but of a more sublime and high quality than ours upon Earth. And with reason is that Holy City called the Kingdom of Heaven, to let us know, that the same advantage, that Heaven hath above Earth, the same have Celestial ho∣nours, riches, and joyes above those which are here below. If the whole Earth is no more than a point in respect of the Heavens, what can those short and cor∣ruptible riches be in respect of the eternal?

§ 3.

Of those incomparable riches the Blessed are not onely to be Lords but Kings, as appears in many pla∣ces of holy Scripture. Neither is the Celestial Treasure ••or this Kingdom of Heaven less or poorer by having so many Lords and Kings. It is not like the King∣doms on Earthy; which permit but one King at once,

and if divided become of less power and Majesty; but is of such condition, that it is wholly possessed by all in general, and by each one in particular, like the Sun which warms all and every one, and not one less, because it warms many. The effects of riches are much greater and more noble in Heaven, than they can be up∣on Earth. Wealth may serve us here to maintain our power, honours, and delights: but all the Gold in the world cannot free us from weakness, infamy, and pain. The power of a rich King can reach no further than to Command his Vassals; and those who disobey him he may either chastise with imprisonment or death, and is therefore fear'd and respected by them. But all this power is invalid without the assistance of his Subjects. For what will it avail a Prince to command such a City to be defended, if the Souldiers within have a minde to deliver it? And therefore a certain Jester of Philip the Second King of Spain demanded of him, If all should say No unto what your Majesty commands, what was to be done? giving him to understand that his power depends upon others. The power of a Mo∣narch depends not onely upon the will of his Subjects, but the Walls of his Fortresses, Arms, Instruments of Warre, and many other things; so as the people de∣pend onely upon one man, which is the Prince: but the Prince upon many men and matters, in so much as many rich Kings have been seen without power, as Craesus, Andronicus, and others, who were not able to de∣fend themselves with all their riches from their own Vassals. Witness Domitian, Commodus, Heliogabolus and Julius Caesar. But the power of the Blessed depends of no other power nor man;* 1.5 which, as St. Anselm sayes, shall be so great, as no force or resistance shall with∣stand it. It a Saint have a mind to remove a Moun∣tain from one place to another, he shall do it with as much ease, as we remove our eyes from one part unto another. Neither is this a wonder. For even the faith∣ful in this life according to the promise of Christ have

done it, as is written of St. Gregorius Thaumaturgus, and some others. And if Angels, nay Devils have this power, the Blessed shall not be denyed it. Concern∣ing honour, the richest Princes can onely make their Vassals to adore them upon the knee, and do them o∣ther outward reverence, but cannot hinder them from murmuring in their absence, or from observing their actions, and interpreting them as they please. They have many flatterers, which praise them with their tongues, and scorn them in their hearts; and for the most part they are farre fewer, who praise, than despise them; for there are but few, who discourse with them, but many who discourse of them; and therefore few who praise them in presence, and many who censure them in absence. Concerning pleasures, it is true that Princes are not content with ordinary delights, and therefore provide themselves of magnificent Shews, costly Recreations, exquisite Comedies, pleasant Gar∣dens, Woods for hunting, and are all cloathed splen∣didly. But none of those can make a Calenture not to afflict them, or that the pains of the head, stomack, or gout do not molest them, or that cares and fears do not break their sleep.

No gold or money can secure the goods of this World, or free them from imperfections. This onely is to be had in Heaven, where their power is so free from weakness, that one onely Angel without Army, Guns, Swords,* 1.6 or Lance could destroy at once 180000 men. with what speed and facility do Saints succour their devotes, who invoke them, without impediment either from the distance of place, or hinderance from the violence of Tyrants? How compleat then shall be the honor of the Blessed, since even the Devils shall reverence them? Nay even now many who despised them living, seeing the many miracles, which God hath wrought by their intercession, have honoured them after death. The pleasures also are pure and true, without mixture of pain or grief, as we shall see in the

proper places. Besides, it is to be considered that the great riches of the Saints are not like those of the Kings of the Earth, drawn from the tributes imposed upon their Vassals, which though just, yet are not free from this ill condition, that what enricheth the Prince impoverisheth the Subject. The riches in Heaven have no such blemishes; they are burthensome to none; and what is given to the Servants of Christ who raigns in Heaven, is not taken from any.

Notes

• * 1.1

  Aug. in Psal. 52.
• * 1.2

  Joan. Gailer in suo Pere∣grino.
• * 1.3

  Chron. Frat. Min. p. 1. c. 60.
• * 1.4

  In vita Josaph. & Barl.
• * 1.5

  Ansel de Simil. c. 52.
• * 1.6

  4 Reg. 19.