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. VIII.

Many who have despised and renounced all that is Temporal.

SO evident is the baseness of temporal goods, and the mischiefs they occasion in humane life so ap∣parent, that many Philosophers without the light of faith or doctrine of the Son of God were not igno∣rant of it; and many so deeply apprehended the im∣portance not onely of contemning, but renouncing of riches, that they lived most contentedly in great po∣verty and moderation. Aristides, although a princi∣pal person in Athens, was so affected to poverty, that he alwayes went in a course broken Garment, hungry and necessitated; and though he had a friend of great wealth called Clinias, could never be perswaded to accept the least relief from him. It happened that this Clinias being accused before the Judges, to aggravate his other crimes, it was laid in his dish, that being rich and able, he had not assisted his friend Aristides. Clinias perceiving the Judges to be highly incensed, and all men to cry out against his inhumanity, went to Aristides, and desired him to defend him from that false calumny, and to satisfie the Judges and people how often he had offered his wealth and fortunes to serve him, and that it was he himself, who had still

refused it. Aristides did so; and informed the Judges of the innocence of his friend, and that it was his own desire rather to live in his own poverty, than to brave it in the riches of another; saying withall, That rich men, who mispent their fortunes, were eve∣ry where to be found, but few who passed their po∣verty and want of necessaries with a generous mind; which so soon as he had declared, There was none present, who envied not more the poverty and beg∣gary of Aristides, then wished the wealth of Clinias. Zeno, as St. Gregory Nazianzen and Seneca write, when news was brought him, That he had lost all, answered, I see that Fortune will have me hencefor∣ward profess the life of a Philosopher with less dif∣ficulty. Valerius Maximus reports of Anaxagoras, that when he received the like news, all he said was, If my goods had not perished, I had. Cato reports of Crates the Theban, that he flung his substance into the Sea, saying, It is better I drown you, than you me. Diogenes left all he had but a wooden Dish: and by chance seeing one drink out of the hollow of his hand, broke that also. Laertius writes, that one scoffing at Aeschines a Philosopher of Rhodes, said, By the Gods, Aeschines, I am sorry to see thee so poor; who an∣swered, By the same Gods, I pity thee for having so great riches, which thou hast gotten with trouble, preserv'st with care, spendest with grief, keepest with danger, defendest with a thousand fears and passions; and which is worst of all, Where are thy riches, there is thy heart.

This point is singularly well handled by St. John Chrysostome in his second Book against the despisers of a Monastick life,* 1.1 which he dedicates to the Philoso∣phers of the Gentils, wherein he onely uses such rea∣sons, as may be apprehended by the light of nature, comparing Plato with Dionysius, Socrates with Ar∣chelaus, and Diogenes with Alexander; all which he makes much more glorious in their poverty, than the

others in all their power and Dominions. He relates also that of Epaminondas the Theban, who being cal∣led to a certain Council, could not come, because his Cloak was in washing, and he had no other to weare: and yet was more esteemed and reverenced by the Greeks, than any of their Princes; from whence the holy Doctor inferres, That when there was no Evan∣gelical Law, nor Examples of Saints, yet in natural reason, and by natural testimonies Poverty was of high esteem and dignity. This being so, as certainly it is, what can we say, but that is not Poverty, which we call so, but great and true Riches?

§. 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.* 1.2 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.

* 1.3Let 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.* 1.4 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?

* 1.5Admirable 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, * 1.6 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.* 1.7 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.

§. 3.

Amongst those, who with Evangelical poverty have embraced the contempt of the world, many have been great Lords, Princes, Kings, and Emperours. Amongst the Almanes their Prince Charles is the most famous, who being rich, and highly esteemed for his glorious actions, touched with the desire of heavenly things left all to his Brother Pepin, came to Rome, built a Monastery upon the Mount St. Silvester, and there remained sometime a Monk; but being much troub∣led with the many visits of the City, which was at hand, and his retirement disquieted, he left it, and went to Mont-Cassino, where he was received by Petronace the Abbot, and there lived with great joy and content: and profited so much in the exercises of humility, that it is written in the Annals of the Mo∣nastery, that the Abbot appointed him to take care of the Flock: which mean office he executed with as great chearfulness, as if he had governed a Kingdom as before; and one of his Ews by chance falling lame, he was seen to carry her home upon his shoulders, a King not disdaining so mean a service. We know also in our Spain, that King Bamba, after he had raigned eleven years, and performed many brave a∣ctions, deprived the Pirats of Africa of 200 Ships,

and taken Paul their King, (who went against the King of France) prisoner, The last of his glorious acti∣ons was, to close himself up in a Monastery, where he lived seaven years in great observance of Religion, and died the year 674; And was after in 786 imita∣ted by Bermudus King of Castile. There is scarce any Province of Christendom, wherein some Prince hath not renounced his temporal Kingdom for gaining the eternal: instructing us, that true greatness consists in humbling our selves for Christ, and true riches in be∣ing poor both in will and deed.

But not to enlarge my self too far in recounting the Stories of those many Princes, who have known how to exchange their temporal Riches for an eternal Kingdom, I will content my self with relating one, which includes many examples.* 1.8 Thomas de Cantiprato witnesses, that in his time died St. Matilda, Daughter to the King of Scots, who had four Brothers. The first, being a Duke, desiring to become poor for Christs sake, left his wife and fortunes, and forsook his Coun∣try. The second bidding also farewell unto the world, became an Hermite. The third was an Arch-Bishop, who quitting his Bishoprick entred into the Order of the Cistercians. The fourth, named Alexander, was the youngest of all his Brothers, and being now arrived at sixteen years of age, his Father would have com∣pelled him to take the Government of the Kingdom upon him; Which being understood by his Sister Ma∣tilda, who was twenty years old, she called him aside, and spake unto him in this manner. My most sweet Brother, what is that thou meanest to doe? Thy elder Brothers have forsaken the things of the Earth to gain those of Heaven, and wilt thou to gain this Temporal Kingdom, which they have left, lose that which is eternal, and thy own Soul? Alexander, his eyes becom∣ing fountains of tears, answered her in this manner. Sister, what is it you advise me? I am ready to exe∣cute your commands without varying in the least cir∣cumstance.

The holy Maid glad of his resolution changed her habit, and both of them secretly leaving their Country came into France. There she taught her Brother how to order a Dairy, milk Cows, and make Cheeses, and after found a way to have him received into a certain Grange of the Cistercians, where he per∣formed this office to such satisfaction of the Monks, that in a short time he was admitted amongst them a Lay-Brother. His Sister Matilda seeing him thus pla∣ced, said one day unto him; Brother, certainly a great reward attends us from the Lord, for having thus left our Parents and our Country for the love of him. But we shall receive a far greater, if for the short time of our lives we deprive our selves even of this content of seeing one another: and that we so give our selves over to that Divine and Soveraign Majesty, that we meet no more, until we meet in Heaven, where we shall see and converse one with another in true and eternal comfort. Here the Brother fell a weeping, apprehending this as the greatest difficulty he had hitherto encountred in the whole course of his life. But at last he master'd it, and they both parted never to see one another more upon earth. The holy Virgin went unto a certain Town nine miles distant, where she lived retired in a little Cottage, and sustain∣ed her self wholly by the labour of her hands, admit∣ting neither present nor alms. Her Bed was the ground or little better; she eat upon her knees, and in that posture spent many hours in prayer: wherein she often was so rapt from her senses, that she neither heard the noise of thunder, nor perceived the flashes of lightning. Alexander was never known whilest he lived. But St. Matilda was nine years before her death: and therefore attempted often to have left the place; but was so strictly watched, she could not. She wrought many miracles both during her life and after death. A certain Monk sick of an Imposthume in his breast offered up his prayers at the Tomb of

Alexander; and to him the Servant of God appeared more resplendent than the Sun, adorned with two most beautiful Crowns; The one of which he wore upon his head: The other he carried in his hand; And being demanded of the Monk, what those two Crowns signified, he answered, This which I bear in my hands is given me for that temporal Kingdom which I for∣sook upon earth; The other of my head is that which is commonly given to all the Saints of Heaven. And that thou mayest give credit to what thou hast seen in this Vision, thou shalt find thy self according to thy faith cured of thy infirmity. In this manner God ho∣nours those, who humble themselves for his glory.

Notes

• * 1.1

  Chrys. Lib. 2. con. Vituper. Vitae Mo∣nast.
• * 1.2

  Ex Cod. M. S. Graec. Biblioth. Vid. Ra∣derum 2. P. opuse. sui Viri∣dar. c. 3. pa. 79.
• * 1.3

  Ex M. S. Graec. Hist. Pa∣trum.
• * 1.4

  Pallad. c. 42. de S. Pitirum.
• * 1.5

  Nissen. in vita Thauma∣turgi.
• * 1.6

  Evagrius lib. 4. coll. 33.
• * 1.7

  Gra. 25. §. 1.
• * 1.8

  Canti∣prat. l. 2. c. 10. p. 2. Hen. Gran. d. 5. Ex. 25.