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.

It is much to our confusion, that the Gentils should so far despise temporal goods, not being guided by that faith of Eternity, which we profess; The which gives so great a light unto the discovery of that di∣stance, which is betwixt the one and the other, that many, whom it hath enlightned with the beams of truth, have not onely despised what the world holds in esteem, but have sought and embraced the contrary, rejoycing in poverty, ignominy, and austerities, per∣forming such actions to this effect, as have not fallen under imagination; whereof I shall here relate some admirable Histories, and will begin with that of Mark of Alexandria, which we find written in certain Greek Commentaries.* 1.1 The Abbot Daniel going with his Dis∣ciples unto Alexandria, beheld there, in company of other fools, this Mark, who went wholly naked, but where modesty required something to cover him, di∣stributing what was given him with many sottish ge∣stures amongst the other fools his companions. The prudent Abbot seriously marking him, presently found by that spirit of trial, wherewith the Lord had en∣dued him, that this folly was Celestial wisdom; and therefore meeting him the next day in one of the pub∣lick

Market-places, he endeavoured to detain him, that he might speak with him, but, he still counter∣feiting the fool, strove all he could to get loose and run away from him, insomuch as the Venerable old man was fain to cry unto those, who were present, to assist him: who, seeing a Monk struggle with a Fool, cried out as fast to him, to beware of the Mad-man. At last some Priests and Ecclesiasticks, who knew the Abbot, passing by, asked him, What he had to do with the Fool, and what he would with him: Unto whom he answered, If you desire to know, bring him before the Patriarck, and let him examine what he is. They did so, but Mark would neither answer nor speak a word, until the Patriarck commanded him under an oath to declare Who he was, and what were his in∣tentions. Then the counterfeit Fool, forced by this ad∣juration to leave off his dissembling, confest he had been a grievous sinner, and had continued in disho∣nesty of life fifteen years, but by the goodness of God repenting his sins, he had resolved to perform as many years of penance, and had in a place convenient for the purpose spent eight of them; but desiring to pass the rest of them in greater rigour and austerity, he came to Alexandria, there to be treated in that man∣ner as they had seen him, in which he had now con∣tinued other eight years. Those who were present could not out of tenderness refrain tears, and were much edified at the extraordinary wayes, by which the spirit of God recalls those, whom he hath chosen. But their admiration was much encreased, when the next day the Abbot Daniel having sent his Disciple unto Mark to visit him, and to advise him to return to the silence and solitariness of his Cell, he found him dead, and that he had already rendred his soul unto his Creator. Unto whose Interrement all the Monks and Priests of Alexandria, with an incredible number of the People, repaired, praising the Lord for the marvailous works of his providence, that

whom he had chosen to be despised and contemned in life, he had in this manner preserved to be hono∣red in death. Who sees in not this admirable man a high contempt and renunciation of those three kinds of goods, whch the world so much esteems? He so despised Riches, as he had not a garment or ragg to cover his nakedness. He so much contemned Honour, that to the end he might be more humbled and scorn∣ned, he conversed with fools, and made himself one of them; and so renounced all Pleasures, that he per∣severed in perpetual fasts, forsaking and giving away his food amongst his companions.

* 1.2Let us now relate another story of equal fortitude in the contempt of the world, but in a weaker sex. In Thabenna upon the banks of the river Nilus, in a Mo∣nastery of 300 Virgins consecrated to God, there was amongst them one, called Isidora, scorned, despised, and held for a fool by all the rest: the which so nourished that opinion, and in such manner shewed her self distracted, that she did not for all this forbear so to exercise the works of charity, and humilliation towards the others, as if she were a slave to each one of them. Her imployment was commonly in the Kitchin, where she made clean and washed the dishes. The others upon no occasion would sometimes buf∣fet her, call her fool, sot, and mad-woman: whereat she either held her peace or laught like some simple Ninny, by which art she freed her self from sitting with the rest in the Refectory, not eating any thing, but the scraps and remainder of others. She went alwaies barefoot, with her head covered with some dirty cloth; and although she were the scorn of all, yet she was never heard to speak any thing in her own defence, or shew the least resentment of any thing they did unto her.* 1.3 At the same time there lived in Porphirite that great man of penance, and of equal fame and goodness, called Pitirum, unto whom an Angel appeared, and said, Thou hast little reason

to glory in thy so many yeares austerity and obser∣vance of a religious life. Come and thou shalt see a Maid more holy then thy self. Goe to the Convent of the religious in Thabenna, amongst whom thou shalt finde one with a Diadem, (so the Angel called that foul cloth, which the humble Virgin, that she might be more despised, wore about her head.) Know, said the Angel, that this Maid is better than thy self, her patience is daily excercised by a number of women, she is despised, scorned, and treated as if she were a dog, and yet permits not her thoughts to be troubled or distracted from God by any thing: And thou being here alone sufferest thy thoughts to wander up and down the whole world. Which said, the Angel de∣parted; And the Abbot Pitirum at the same time, in complyance with what was commanded, went to∣words the place appointed, and being so famed for sanctity, easily obtained leave to see the Monastery. And the Abbess and all the Nunns came forth to en∣joy the comfort of seeing so singular a man for san∣ctity, as also to receive the benediction of the Bishop, who with one of his Deacons accompanied him. The Abbot not perceiving her amongst the rest whom he sought for, demanded if none of the Religious were wanting: and they answearing, None, replyed, It is impossible; for I see not her, whom the Angel of the Lord shewed me. Whereupon they said, There onely wanted one, who was a fool, and remained in the Kitchin. The Abbot commanded her instantly to be fetcht, which with much adoe (she resisting all was possible) they did by force. The holy Abbot instantly knowing her by that covering, which the Angel cal∣led a Diadem, fell prostrate at her feet, saying, Mother, I beseech thee bless me, and by thy holy prayers re∣commend me unto our Lord. The other religious astonisht at the accident said, Take heed, Father, what you do; This is a fool and deprived of her senses. To whom the Abbot, It is you are fools; This is wiser

than you or I; and I would to God that at the day of Judgement I might be found in as happy a condition as she. The Nunns amazed at what they heard, kneel∣ing at the feet of the Abbot demanded pardon for the injuries they had done unto the servant of God, con∣fessing their faults: One, the scoffing at her manner of cloathing, Another, her buffetting her, Another, her flinging water in her face, Another, her plucking her by the Nose. In fine, none but had done her some af∣front or other. Whereupon the Abbot returned home much comforted, and the religious from thence for∣ward gave her such respect, as was due unto her vertues. But she, not enduring to be so much ho∣noured and esteemed, left the Monastery, (for then enclosure was not of obligation, as now it is,) and went to some other place, where she might be more despised, at least her vertues not so much known. Who sees not here the world trodden under foot by this religious Virgin, who lived with such content, humiliation, and patience in the middest of so much poverty, esteeming herself happy in being a slave and scorned by all?

* 1.4Admirable likewise is that Story related by St. Gre∣gory of Nessen of a certain Philosopher, called Alexan∣der; who being very beautiful of face, and of a good∣ly▪ stature and presence, yet knowing by the light of faith, which perfects Philosophy, the vanity of the things of this World and their danger, was resolved (despising himself and those gifts of nature) to live in labour and humility; And that his beautiful face might neither be occasion of sinning to himself nor others, he went unto the City of Comana, and made himself a Collier, hoping thereby either to be altogether un∣known, or at least forgotten. There he remained a long time, all tattered in apparel, and his face so besooted, as he seemed as if he were a coal himself: insomuch as he was esteemed the most vile and despi∣cable person of the whole City. It happened that

(their Bishop being at the same time dead) St. Gregory Thaumaturgus came thither, intreated by the Citizens to bestow a Bishop upon them; whereupon the people presented unto him the most noble and learned per∣sons of their City, that he might out of that number make choice of whom he pleased. But the Saint ad∣vised them, that for so great a dignity, as that of Bishop, they should not onely look upon those parts, which shine and appear glorious in the world, but upon ver∣tue and sanctity: and that therefore they should also present unto him others, although of a meaner con∣dition. To whom some in a scoffing way replyed, If such people be fit to be made Bishops, let us propose Alexander the Collier: it seeming unto them, that there was not in all the City a meaner or a more con∣temptible person than he. The Bishop moved by God, hearing him named, commanded him to be called, And made him Bishop: Our Lord causing him, who de∣spised himself, to be honoured of others, and placed him, who was hidden and covered under his own lowness and humility, upon the Candlestick of his Church. And he after proved so excellent a Bishop, and so perfect a follower of Christ, that he came to give his blood for his holy name, joyning to the Crown of a most holy life the Laurel of martyrdom.

No less wonderful was that contempt of the world in Simeon Sales, * 1.5 who living, as it is reported by Leontius and Evagrius, in great poverty and contempt, covered as much as he could his fasts, large hours of prayer which he spent with God; And to that end, when he was in publique, endeavoured so to behave himself, as all men might take him for a fool and a distracted mad-man, without the appearance of any virtue at all: so as he was often seen to enter Taverns, and when after his great fasts his hunger caused him to eat, he would feed openly in the Streets upon vile and course meats: and if any of understanding by chance looked more narrowly into his way of living,

as suspecting that, what he did, might be to conceal his vertues, so soon as he had the least inkling of it, he would presently depart to some other place, where he might be free from knowledge or esteem. It hap∣pened in a certain place where he was, that one find∣ing a Maid with child, and urging her to confess who had defloured her, she to conceal the offender, laid it upon Simeon the Fool (for so they called him.) He contradicted it not, but was contented for Christs sake to bear the infamy, until God was pleased, that the true Father of the Child should be discovered; and in the mean time had so much charity towards her, who had laid that scandal upon him, that, she being in great necessity and infirm of her child-birth, he secretly brought her to eat. But our Lord at last made him venerable to the whole world, who had made himself a fool to gain the wisdom of Heaven.

There are many also who to avoid the opinion of Saints, and the honour which the people gave them, have done things extraordinary, and such as in the eyes of men seemed unworthy.* 1.6 St. John Climacus writes, that blessed Father Simeon understanding that the Governour of the Province came to visit him as a man famous for sanctity, took a piece of bread and cheese in his hand, and sitting at the door of his Cell, eat it in that ravenous and odd manner, that he seem∣ed out of his wits; and the Governour conceiving him to be so, contemned him and returned home. There lived also in the inner part of the Desert a Venerable old man, unto whom a Disciple had associated him∣self to learn his sanctity and serve him. Upon the fame of his holy life a certain man repaired unto him, and with tears in his eyes besought him, he would come unto his house and pray for his Son, who was grievously sick. The Hermite was content to goe a∣long with him; but the Father of the Child made haste before, that he might in company of his Neighbours return and meet him, and so receive him with more

honour. No sooner did the old man perceive him a farre off in this equipage, but presently imagining what the matter meant, he stript himself, and plun∣ging into a River close by, began to bathe himself. His Disciple being much ashamed of this light action, wished the people to return home, For the old man was out of his wits; And going to his Master, said; Father, what is it thou hast done? all those, who saw thee, thought thou wert possest. To whom the holy man answered: It is well; It is that which I de∣sired.

Notes

• * 1.1

  Ex Cod. M. S. Graec. Biblioth. Vid. Ra∣derum 2. P. opuse. sui Viri∣dar. c. 3. pa. 79.
• * 1.2

  Ex M. S. Graec. Hist. Pa∣trum.
• * 1.3

  Pallad. c. 42. de S. Pitirum.
• * 1.4

  Nissen. in vita Thauma∣turgi.
• * 1.5

  Evagrius lib. 4. coll. 33.
• * 1.6

  Gra. 25. §. 1.