be affraide when they dye and of the monkes called Anthony Merulus and Iohne 48. VVhether we oughte to obserue dreames and how many sortes of dreames there be 49. Os a certaine man who in his dreame had longe life promised and yet died shortly after 50. VVhether the soules receiue any commoditye by the buriall of theire bodies in the church 51. Of a certaine Nunne that was buried in the church of S. Laurence which appeared half burnt 52. Os the burial of the noble man Valerianus 53. Of the body of Valentinus which was throwne out of the churche after it was buried 54. Of the body of a dier buried in the churche which afterwarde could not be founde 55. VVhat thinge that is which after death hath force to helppe mens soules and of a Priest of Centumcellis who was by the soule of a certaine man desired that he mighte after his death be holpen by the holy sacrifice And of the soule of a monke called Iustus 56. Of the lise and death of Bisshoppe Cassius 57. Of one that was taken by his enemies whose irons at the tyme of the sacrifice were loosed and of the mariner called Caraca saued by the sacred host from being drowned in the sea 58. Of the vertue and mystery of the healthful sacrifice 59. How we oughte to procure contrition of harte at the tyme of the holy mysteries and of the custodye of our soule after we haue bene sorrowfull sor our sinnes 60. How we oughte to forgiue the sinnes of others that we may obtayne forgiuenes of our owne THE FOVRTH BOOKE OF S. GREGORIES DIALOGVES HOVV CARNAL MEN GIVE the lesse credit to those thinges which be eternal and spiritual because they know not by experience what they heare others to speake of CHAPTER I. AFTER that the first parēt of mankinde was for his synne bannished from the ioyes of Paradise he fell into the miserye of this ignorance and bannishment which to this yerie daye we doe all indure for his synne was the cause that he coulde not any longer see those ioyes of heauen which before by contemplation he possessed for during the tyme of his residence in Paradise he vsually hearde God talking with him and by purity of harte and heauenly vision was present with the quires of the blessed Angels But after his fall he lost that lighte of soule which before abundantly he enioyed From whom we beeing by carnall propagation deriued that liue now in this darcke ignorance of bannishmēt do heare indede of an heauenly countrye and howe it is inhabited by the Angels of God and that the soules of iust and perfect men do there keepe them companye But yet such as be carnall because they can not by experience knowe those inuisible creatures doubt whether there be any such seing with theire corporall eies they can not behold them from which doubt our first Parent was altogether free for althoughe he was exiled from the ioyes of Paradise yet did he still kepe in memorye what he had lost because he had before behelde the same but these men can not by any meanes call to minde such thinges as they heare others speake of because they neuer had of them any former experiēce as our first father Adam had For it is in this case as yf a woman bigge with childe sholde be putt in prison and be there deliuered of a sonne which neuer went forth but were there continually broughte vp for yf his mother sholde tell him of the sunne mone starres mountaines and speake of the fieldes the flying of birdes and running of horses her childe that had continually bene broughte vp in the prison and acquainted with nothing els but blacke darckenes might well heare what she saide but with a doubt whether it were true or no because experience taught him not any such thinge Euene so men that are borne in this darcke worlde the place of theire bannishmēt do heare that there be wonderfull strange and inuisible thinges but because they are not acquainted with any els but terrestriall creatures which only be visible they doubt whether there be any such inuisible thinges as are reported of or no for which cause the creator him selfe of all thinges both visible and inuisible and the only begotten sonne of the eternall father came into this worlde for the redemption of mankinde and sent the holy Ghost vnto our hartes that quickened by him and his grace we shoulde belieue those thinges which as yet by sence or experience we can not possibly vnderstande and therfore so many of vs as haue receiued this spirit the heauenly pledge of our inheritance make no doubte of Gods inuisible and immortall creatures and who so euer as yet is not setled in this beliefe out of all question he oughte of reason to giue credit to the wordes of them that be more learned and holy and belieue them that throughe the grace of Gods holy spirit haue experience of those thinges that be inuisible for he were a very foolishe childe that thoughte his mother lied when she spake of lighte in other places because him selfe where he was beheld nothing els but the darckenes of the prison Peter That you say doth wonderfully content me yet he who beleueth not that there be any inuisible thinges out of question in myne opinion is an infidell and he that is an infidell in that thinge whereof he doubteth seeketh not for faith but for reason THAT AN INFIDEL LIVETH not without faith CHAPTER II. Gregory I Speake boldlye yet trulye that an infidell liueth not without faith for yf I demaunde of him who is his father or mother straight-waies he will tell me such a man and such a woman and yf I presse him further whether he doth remember the tyme when he was first conceiued or the houre when he was borne into this worlde he wil answer me that he neuer knewe or sawe any such thinge and yet for all this doth he beleue that which he neuer behelde seing he beleueth without all doubt that such a man was his father and such a woman his mother Peter I must nedes confesse that I neuer knewe before this tyme that an infidell had any faith Gregory Infidels haue faith but not in God sor then they were not infidels but worthly are they by the former reason to be blamed and thereby also to be prouoked to imbrace true faith for yf concerning theire visible bodye they beleeue that which they neuer sawe why do they not also beleeue some thinges which with theire corporall eyes they can not beholde THAT GOD CREATED THREE kindes of spirites with life CHAPTER III. FOr that our soule doth liue after the death of the bodye reason doth teach vs assisted and holpen with faith for almightye God created three kindes of spirites hauing life One altogether spirituall without bodye an other with a bodye but yet which dieth not with the bodye the thirde that which is both ioyned with the body and also together with the body
Monarches and Princes the sacking of cities the slaugther of men the triumphes of conquerors this describing the spirituall battles of the soule the voluntary forsaking of all temporal prefermeÌ„t riches and earthly pleasures the vertuous liues and happy endes of holy men and the triuÌ„phant crownes of martirs who sacrificed their bodies for the name of Christ and washed Apocal. 9 v. 14. theire robes and made them white in the bloude of the lambe that out of sundry prudeÌ„t obseruations giuing vs occasioÌ„ togather many politick notes moral lessons for the ordering of our life in this vale of misery this with diuine documents and examples of Gods seruants informing vs how to arriue to the toppe of all perfection and as it were with the arcke of Noe to escape the vast deluge of sinne which ouerfloweth the worlde and safely to arriue at the mountaynes of the heauenly Armenia Genes â— v. 4. These being the pleasant fruits and swete flowers which the caelestiall gardin of Saintâ— liues doth yeld in vaine I think it goode Reader further to commende this booke of S. Gregories Dialogues which now in our english tongue I present to thy viewe thy soule haply desiring as much to enioy the conuersation thereof as euer did the olde Patriarch Iacob Genes cap. 45. v. 28. 2. Reg. 14 cap. 14. v. 32. 2. Paralip cap. 9. v. 23. to see his sonne Ioseph Absalon to come vnto the presence of his father Dauid or the kinges of the earth to behould the face oâ— Salomon yet for thy better instruction and more to inflame thee I can not but add a worde or two Thou shalt therfore vnderstand that this booke hath in auncient tynâ—es bene so highly esteemed and thought so necessary that great Prelats and Princes though otherwise charged with the waight of their gouernment and occupied with the continuall flowe of newe busines yet were they so inamored with this pretious pearle and so much desired that the light thereof might be sett vpon a candle-sticke for the profitte of others that they found spare time to translate it into the language of their owne country Pope Zachary a Graecian Genebrard in his Chronicle borne who liued about an hundred and fourty yeares after that blessed Doctor for the benefit of the East church did turne it into the greke tongue And here in our country king Alfrede seauen hundred yeares agoe either traÌ„slated it him selfe or els as Ingulphus writeth caused In his history it by the holy Bishope of Worcester Werfredus to be translated into the Saxon tongue so highly was this worcke esteemed in former ages and thought so necessary for the goode of Christian people VVherefore seing continuance of time hath not abased the dignity thereof but rather made it more venerable and of greater authority no lesse reason nay sar more haue we to embrace it then our forefathers had and that not only inrespect of vertuous life none as I thinke making any doubt but that we are many degrees inferiour to them synne neuer so tyrannizing as in these vnhappy dayes of ours but especiallie in respect of faith and true religion whereof they had none or litle nede and we most of all seing we be fallen into the latter dayes in which as our Sauiour saith many false prophets Math. 24. v. 12. shall rise and â—seduce many and as the Apostle foretolde men will not beare sound religion but according to their owne desires heape to them selues masters and as experience teacheth newe religions dayly spring vp and multiply and therfore great reason we haue carefully to looke vnto our selues that we suffer not sâ—ipwrake about the faith and perish vpon the mutable sandes of late inuenâ—ions For auoyding of which perill what pilot more cunning can we desire in the tempesÌ„tuous sea and surging waues of these diuerse opinions to conduct vs to the secure harbour of the auncient catholicke and Apostolick church then blessed S. Gregory For if we wish an indifferent iudge and one that was longe before we fell at variance he is so auncient that he liued a thousand yeares agoe and so by common computation within the compasse of the primatiue church Yf we seeke for vertue he was therein so rare that both in his life tyme he was had in great reuerence and after his death honoured for a Saint Yf we desire learning he is so excellent that he is reputed for one of the fower princicipall doctors of the church and worthily surnamed the Greate and generally so famous that with his praise the earth is full ana his glory aboue the heauens S. Iohn Damascene a doctor of the greke church who liued not long after his time giueth him this commendation Prodeat in Orat. de defunctis medâ—um Gregorius Dialogus c. Let Gregory quoth he that wrote the booke of Dialogues Bishop of the elder Rome be brought forth a man as all knowe that was notable and renowned both for holinesse of life and learning who had as men report when he was at the holy mysteries an heauenly and diuine Angell present with him in that sacred action Isodorus also Bishop of Seuill in Spaine prosecuteth De scriptorib ecclesiasticis cap. 27. his praises in this manner Gregorius Papa Romanus c. Gregory pope of Rome Bishop of the Apostolicke sea full of compunction of the feare of God and for humility most admirable and so endewed through the grace of the holy Ghost with the light of knowledge that neither in our dayes nor in former tymes there was euer any doctor his equall And the Councell of Toletan 8. can 2. Toledo in this manner extolleth him Blessed Pope Gregory honorable both for merit of life and worthily almost to be preferred before all for his morall discourses To conclude such as desire more herein I referre them to our dere country man venerable Bede that liued within lesse then one hundred yeares after him as is euident out of the two last chapters of his history translated into our english tongue who in that saide story of our countries conuersion maketh Lib. 2. cap. 1. a briefe rehersall of his learned works among which this of his Dialogues is also mentioned There also he calleth him holy Pope Gregory and the Apostle of our country and recounteth many of his notable acts of piety and religion and diuerse zealous labours emploied for Christ and his church which for breuity sake I willingly passe ouer with silence Neither haue only Catholicke fathers and councels had this reuerent opinion of blessed Pope Gregory but Protestants also iudge him worthy of honour and commendation Among many to name two or three Master Iewell sometime of Salisbury thinketh him so sound for religion that for credit of his cause he thus cryeth out O Gregory ô In his challenging sermon Leo ô Austen c. Yf we be deceiued you haue deceiued vs. Thomas Bell also so magnisieth this father that he vouchsafeth him of this honorable title Saint Gregory Suruey pag. 187. quoth he
and a very fit plot of grounde left to make them a gardin At an other tyme the same holye man beinge washinge of lamppes made of glasse one of them by chaunce fell out of his handes and brake into manye peeces who fearinge the great furye of the Abbot did forthwiâ—h gathere vp al the fragmentes laide them before the altar and there with great sithinge fell to his praiers and afterwarde liftinge vp his heade he founde the lampe entire whole And thus in these two mâ—racles did he imitat two notable fathers to wit Gregory and Donatus the first of which remoued a mountaine and the other madâ— a broken chalice safe and sounde Peter We haue as I perceiue now miracles after the imitation of old sainctes Gregory Howe say yowe ar you content also in the conuersation of Nonnosus to heare howe he did imitat the facte of the prophet Ileliseus Peter Content I am and most earnestly desire it Gregory Vpon a certaine daye when the old oile was spent and the tyme to gather oliues was nowe at hande the Abbot bycause there owne trees toke not thoughte it best to sende the monckes abroade to helpe straÌ„gers in the gatheringe of theires that for the recompeÌ„se of theire labor they might bringe home some oile for the necessities of theire owne house This determinatioÌ„ the man of God Nonnosus in great humility did hinder least the monckes goinge abroade from theire cloister to gett oile mighte lose somwhat in the deuotion of theire soules And therfore bycause he savve that theire owne trees had yet a fevve oliues he willed those to be gathered and put into the presse and that oile which came forth to be broughte vnto him thoughe it were neuer so little which being done he sett the little vessell before the aultar and after theire departure he offered his praiers to God which being ended he called for the monckes commandinge them to take awaye the oile which they brought to powre a little thereof into all the vessels which they had that each of them mighte haue some of the benedictioÌ„ of that oile which beinge done he caused the vessels empty as they were to be close stopped and the next day they founde them al full Peter We finde daily the wordes of our Sauiour to be verified who saith My father euen to this tyme doth worcke and I do Ioan. 5. worcke OF ANASTASIVS ABBOT OF the Monastery called Suppentonia CHAPTER VIII Gregory AT the same tyme the reuerent man Anastasius of whom I spake before vvas notarye to the churche of Rome whereof by Gods prouidence I haue nowe the charge who desirous only to serue God gaue ouer his office and made choise of a monasticall life and in that Abbeye which is called Suppentonia he liued many years vertuously and gouerned that place with great care and diligence Ouer the Abbey there hangeth an huge rocke and beneath it there is a stiepe downefall Vpon a certaine nighte when God had determined to rewarde the labours of venerable Anastasius a voice was hearde from the topp or that rocke which very leisurely did cry out Come away Anastasius who being so called straighte after seuen other monkes were seuerally called by theire names And then the voice staied for a little tyme and then called againe the eighte moncke Which strange voice the ConueÌ„t hearinge very plainelye made no doubte but that the death of them that were so called was not farr of wherfore not many daies after before the rest Anastasius him selfe and then the others in order departed this mortal life as they were before called from the topp of the rocke And that moncke who was called after som pausing did a little while suruiue the rest and then he also ended his life whereby it was plaine that the stayinge of the voice did signify that he sholde liue a little longer then the other But a strange thinge happened for when holy Anastasius lay vpon his death bed a certaine monke there was in the Abbey that wolde needes dye with him and therfore fel downe at his feere and there began with teares to begg of him in this manner For his loue to whom you are nowe goinge I beseche and adsure you that I may not remayne in this worlde seuen daies after your departure and indede it so fel out that before the seuenth day was come that he lefte this mortall life and yet was not he that nighte named by that voice amongest the rest so that it appeareth plainelye that it vvas only the intercession of Anastasius vhich obtayned that his departure Peter Seinge that monke vvas not called amongest the other and yet by the intercession of that holy man vvas taken out of this life vvhat other thinge can vve gather hereof but that suche as be of great merit and in fauor vvith God can somtyme obtayne those thinges vvhich be not predestinate Gregory Such thinges as be not predestinat by God caÌ„ not by any meanes be obtained at his handes but those thinges which holy men do by theire praiers effect were from all eternitye predestinat to be obtained by praiers For very predestination it selfe to life euerlastinge is so by almighty God disposed that Gods elect seruantes doe throughe theire labor come vnto it in that by theire praiers they do merit to receiue that which almighty God determined before all worldes to bestowe vpon them Peter Desirous I am to haue this pointe more plainly proued to wit that predestination may by praiers be holpen Gregory That which I inferred Peter may quickly be proued for ignorant you are not that our Lorde saide to Abraham In Isaac shal sede be called to the to whom also he saide I haue appointed thee to be a father of many nations and againe he Gen 21. Gen. 27. Gen. 22. 26. promised him sayinge I wil blessâ—hee and multiplye thy sede as the starres of the heauen and as the sand of the sea Out of which places it is plaine that almighty God had predestinat to multiply the seede of Abraham by Isaac and yet the scripture Gen. 25. saith Isaac did praye vnto our Lorde for his wise bycause she was barren who did heare him and Rebecca conceiued Yf then the increase of Abrahams posteritye was predestinat by Isaac how came it to passe that his wife was barren by which most certaine it is that predestination is fulfilled by praiers when as we see that he by whom God had predestinaâ— to increase Abrahams seed obtained by praier to haue children Peter Seing reason hath made that plaine which before I knewe not I haue not herein any further doubte Gregory Shall I now tell you somewhat of such holy men as haue bene in Tuscania that you may be informed what notable persons haue florished in those partes and how greatly they were in the fauor of almighty God Peter Willing I am to giue you the hearinge and therfor beseche you to procede forvvarde OF BONIFACIVS BISHOPPE OF
and liued longe after And yet for all this we must not thincke that he lost that place which he had bycause there is no doubt but that he mighte by the praiers of his inâ—ercessor liue yet more vertuouslie after his death who had a care before he died to please almightye God But whye do I spende so many wordes in discoursinge of his wonderfull life when as we haue so many miracles Visitation of relickes or Pilgrimagâ— euen at these daies wroughte at his bodye for as he was wont to do when he liued vpon earth so doth he nowe continually at his deade bones disposess deuils and heale suche as be sicke so often as men praye for such graces with faith and deuotion But I meane nowe to returne to the prouince of Valeria of which I haue hearde most notable miracles from the mouthe of Venerable Fortunatus of whom longe before I haue made mention who comminge often to visit me whiles he teporteth oldeâ—stories continually he bringeth me newe delighte OF MARTIRIVS A MONCKE in the prouince of Valeria CHAPTER XI A Certaine man liued in that prouince called Martirius who was a verye deuout seruaunt of almightye God and gaue this testimony of his vertuous life For vpon a certaine daye the other monkes his brethren made an harth-cake forgettinge to make vpon it the signe of the crosse for in The signe of the cross that country they vse to make a crosse vpon theire loaues diuidinge them so into fovver partes vvhen the seruaunt of God came they toldâ— him that it vvas not marked vvho seinge it couered vvith ashes and coales asked vvhy they did not signe it speaking so he made the signe of the crosse vvith his hande against the coales vvhich thinge vvhiles he vvas in doing the cake gaue a great cracke as thoughe the panne had bene broken with the fire after it vvas baked and taken out they founde it marked with the signe of the crosse vvhich yet not any corporall touchinge but the faithe of Martirius had imprinted OF SEVERVS A PRIESTE in the same Prouince CHAPTER XII IN the same countrye there is a valley vvhich is called of the plaine people Interocrina in vvhich there liued a certaine man of a rare life called Seuerus who was a Parishe priest of the churche of our blessed Ladâ—e the mother of God and perpetual virgin One that lay at the pointe of death sent for him in great hast desiringe him to come with all spede and by his praiers to make intercession for him that doing penance for his wickednes and loosed from his sinnes he mighte departe this life So it chaunced that the Priest at that tyme was busye in pruninge of his vines and therfore he bad them that came for him to go on before and I will quoth he come after by and by for seing he had but a little to do he staied a prety while to make an ende of that and when it was dispatched awaye he vvent to visit the sicke man but as he was goinge the former messengers mett with him sayinge Father why haue you staiede so longe Goe not nowe any further for the man is deade at which newes the goode man fell a tremblinge and cried out aloude that he had killed him wherevpon he fell a weeping and in that manner came to the deade corps where before the bedel he fell prostrat vpon the earth powringe out of teares Lyinge there weepinge very pitifully beatinge his heade against the grounde and crying out that he was guiltye of his deathe suddainly the dead man returned to life which many that were present beholdinge cried out and began to wepe more plentifully for ioye demandinge of him where he had bene and by what meanes he came backe againe to whom he saide Certaine cruel men quoth he did cary me away out of whose mouth nosetrills fire came forth which I coulde not endure and as they vvere leadinge me throughe darcke places suddainly a bevvtifull yonge man vvith others mett vs vvho saide vnto them that vvere dravvinge me forvvarde Cary him backe againe for Seuerus the priest lamenteth his deathe and our Lord for his teares hathe giuen him longer life Then Seuerus rose vp from the earthe and by his intercession did assist him in doinge of penance And vvhen the sicke man that reuiued had done penance for his synnes by the space of seuen daies vpon the eighte vvith a cherefull countenance he departed this life Consider Peter I praye you hovve derelie our lorde loued this Seuerus that vvolde not suffer him to be grieued for a little tyme. Peter They be maruailous strange thinges vvhich you reporte and which before this tyme I neuer hearde of but what is the reason that in these daies there be not any suche men nowe liuinge Gregory I make no doubt Peter but that there be many suche holy men now liuinge for thoughe they worcke not the like miracles yet for all that may they be as vertuous and as holye For true iudgement of ones life is to be taken from his vertuous conuersation and not from the worckinge of miracles for many there be who althoughe they do not any any suche strange thinges yet are they not in vertue inferior to them that do them Peter Howe I beseche you can it be maintayned for true that there be some that worcke not any miracles and yet be as vertuous as they which worcke them Gregory Suer I am that you knowe verye Peter chiefe of the Apostles wel that the Apostle S. Paul is brother to S. Peter chiefe of the Apostles in Apostolical principality Peter I knowe that in dede for no doubte can be made thereof for thoughe he were the least of the Apostles yet did he labour more then all they Gregory Peter as you well remember walked with his feete vpon the sea Paul in the sea suffred shipwracke And in one and the same element where Paul coulde not passe with a shipp Peter went vpon his feete by which apparaÌ„t it is that thoughe thiere vertue in worckinge of miracles was not alike yet thiere merit is alike in the kingdome of heauen Peter I confesse that I am well pleased with that you saye for I knowe most assuredlye that the life and not the miracles are to be considered but yet seinge such miracles as be wroughte do giue testimony of a goode life I beseche you yf any more be yet remayninge that you wolde with the examples and vertuous liues of holy men fcede myne hungrye soule Gregory Desirous I am to the honor of our blessed Sauiour to tell you some thinges now concerninge the miracles of the man of God venerable S. Bennet but to doe it as it oughte this daye is not sufficient wherfore we will here make a pause and to handle this matter more plentifully take an other beginninge The ende of the first booke THE SECOND BOOKE OF THE LIFE AND MIRACLES of S. Bennet THE CHAPTERS 1. HOw a ceue was broken
that lighte which appeared to his outwarde eies the inward lighte which was in his soule rauished the minde of the beholder to supernall thinges and shewed him howe small all earthly thinges were Peter I perceiue nowe that it was to my more profitt that I vnderstoode you not before seeinge by reason of my slowe capacitye you haue deliuered so notable an exposition But nowe because you haue made me througlye to vnderstand these thinges I beseeche you to continewe on your former narration HOVV HOLY BENNET VVROT a rule for his monkes CHAPTER XXXVI DEsirous I am Peter to tell you many thinges of this venerable father but some of purpose I set passe because I make hast to entreat also of the actes of other holy men yet I wolde not haue you to be ignorant but that the man of God amongest so many miracles for which he was so famous in the worlde was also sufficiently learned in diuinitye for he wrot a rule for his monkes both excellent for discretion and also eloquent for the stile Of whose life and conuersation yf any be curious to knowe further he may in the institution of that rule vnderstand al his manner of life and discipline for the holy man coulde not otherwise teache then him selfe liued HOVV VENERABLE BENNET did prophecye to his monkes the tyme of his owne deathe CHAPTER XXXVII THe same yeare in which he departed this life he tolde the daye of his holy death to his monkes some of which did liue daily with him and some dwelt far of willinge those that were present to keepe it secret and tellinge them that were absent by what token they sholde knowe that he was deade Six daies before he lefte this worlde he gaue order to haue his sepulchre opened and forthwith fallinge into an agewe he began with burninge heate to wax fainte and when as the sicknes daily increased vpon the sixt day he commanded his monkes to carry him into the oratory where he did arme him selfe with receiuinge the body and bloode of our Sauiour Christ and hauing his weake body holden vp betwixte the handes of his disciples he stoode with his owne lifte vp to heauen and as he was in that manner praying he gaue vp the Ghost Vpon which daye two monkes one being in his cell and the other far distant had concerninge him one and the selfe same vision for thy sawe all the waye from the holie mans cell towardes the east euene vp to heauene hunge and adorned with tapestry and shininge with an infinite number of lampes at the topp whereof a man reuerently attired stoode and demanded yf they knewe who passed that way to whom they answered saying that they knewe not Then he spake thus vnto them This is the waye quoth he by which the beloued seruaunt of God Bennet is ascended vp to heauen And by this means as his monkes that were present knewe of the deathe of the holy man so likewise they which were absent by the token which he foretold them had intelligence of the same thinge Buried he was in the oratory of S. Iohne Baptist which him selfe built when he ouerthrewe the altar of Apollo who also in that caue in which he first dwelled euene to his verie tyme worketh miracles yf the faithe of them that pray requireth the same HOVV A MAD VVOMAN VVAS cured in his caue CHAPTER XXXVIII FOr the thinge which I meane nowe to rehearse fel out lately A certaine woman fallinge madde lost the vse of reason so far that she walked vp and downe day and nighte in mountains and valle is in woodes and fieldes and rested only in that place where extreame wearines enforced her to staye Vpon a day it fell so out that albeit she wandred at randon yet she missed not the righte waye for she came to the caue of the blessed man Bennet and not knowinge any thing in she went reposed her self there that nighte and rising vp in the morning she departed as sound in sence well in her wittes as though she had neuer bene distracted in her whole life and so continewed alwaies after euen to her dyinge daye Peter What is the reason that in the patronage of martirs we often tymes finde that they do not afforde so great benefits by theire bodies as they do by Sainctes relickes worcke miracles other of theire reliques and doe there worke greater miracles where them selues be not present Gregory Where the holy martirs lye in theire bodies there is no doubt Peter but that they are able to worke many miracles yea and also do worke infinite to such as seek them with a pure minde But for as much as simple people Sainctes in heauen heare our praiers Praier to Sainctes mighte haue some doubte whether they be present and doe in those places heare theire praiers where theire bodies be not necessarye it is that they sholde in those places shewe greater miracles where weake soules may most doubte of theire presence But he whose minde is fixed in God hath so muche the greater merit of his faith in that he both knoweth that they rest not there in bodye and yet be there present to heare our praiers And therfore our Sauiour him selfe to increase the faithe of his disciples saide If I do not departe Ioh. 16. the comforter will not come vnto you for seeinge certaine it is that the comfortinge spirit doth alwaies procede from the father and the sonne why doth the sonne saye that he will departe that the comforter may come who neuer is absent from the sonne But because the disciples beholdinge our Lorde in flesh did alwaies desire to see him with theire corporall eies very well did he saye vnto them vnles I do go awaye the comforter will not come as thoughe he had plainly tolde them Yf I do not with drawe my bodye I can not let you vnderstande what the loue of the spiritis except you giue ouer to loue my carnall presence neuer will you learne to affect me with true spirituall loue Peter That you saye pleaseth me verye well Gregory Let vs now for a while giue ouer our discourse to the end that yf we meane to prosecute the miracles of other Sainctes we may throughe silence be the more able to performe it The ende of the second booke THE CHAPTERS OF THE THIRDE BOOKE 1. OF Paulinus Bisshoppe of the city of Nola. 2. of Pope Iohn 3. Of Pope Agapitus 4. Of Datius Bisshoppe of Millan 5. Of Sabinus Bisshoppe of Camisina 6. Of Cassius Bisshoppe of Narni 7. Of Andrewe Bisshoppe of Funda 8. Of Constantius Bisshop of Aquinunt 9. Of Frigidianus Bisshop of Luna 10. Of Sabinus Bisshop of Placentia who by his letters made the riuer of Poe to retire into his channel 11. Of Cerbonius Bisshop of Populonium 12. Of Fulgentius Bisshop of Otricoly 13. Of Herculanus Bisshop of Perusium 14. Of the seruaunt of God Isaac 15. Of the seruantes of God Euthitius and Florentius 16. Of Martius the
doth dye The spirites that haue no bodyes be the Angels they that haue bodies but dy not with them be the soules of men those that haue bodies and by together with them be the soules of cattail and brute beastes Man therfore as he is created in the middle state inferior to Angels and superior to beastes so doth he participate of both hauing immortalitie of soule with the Angels and mortalitie of bodye with beastes vntill the daye of dome for then the glorye of the resurrection shall take away and consume the mortalitye of the bodye for being then reunited to the soule it shall be preserued for euer as the soule ioyned to the body is preserued for God Neither shall the bodyes of the damned lying in tormentes euer perfectly perish for thoughe they alwaies decaye yet for euer shall they continewe and as they synned both with soule and bodye so liuing alwaies in bodye and soule they shall alwaies dy without ende Peter All your discourse is consonant to that reason which Christian religion teacheth but I beseech you yf there be so great difference betwixt the soules of men and beastes as you affirme why doth Salomon speake in this manner I haue said in myne hart of the sonnes Ecclesias cap. 3. of men that God wold proue them and shew them to be like vnto beastes therfore here is one death of men and beastes and theire state is both alike and prosecutinge afterward more exactlye that opinion of his thus he writeth As a man dieth so do beastes dye Al thinges breath alike and man hath nothinge more then beastes After which wordes he addeth also this generall conclusion Al thinges are subiect to vanity all thinges goe to one place of the earth they were made and into the earth they returne againe OF SALOMONS QVESTION to witt The deathe of men and beastes is all one CHAPTER IIII. Gregory SAlomons booke in which these sayinges are founde is called Ecclesiastes as much to say properly as The preacher And in a sermon the manner is to haue an opinion sett downe by means whereof the tumultuous sedition of common people may be appeased and whereas diuers haue diuers opinions yet are they all by the Preachers argumentes and reasons broughte to vnity and agreement and therfore this booke is called The preacher because in it Salomon doth as it were take vpon him the person and wordes of the vnrulye vulgar sort and by way of inquisition speaketh those thinges which haply ignorant men thoroughe tentation doe verily thincke and therfore so many questions as he doth by waye of inquirye propounde so many diuers persons doth he in a manner take vpon him selfeâ— but the true Preacher doth as it were with his hande compounde all theâ—re doubtes and disagrementes and bring them all to concorde and vnitye of opinion when as in the ende of his booke he saith Let vs all Eccles cap. 12 together heare an end of speaking Feare God keepe his commandementes for this is euery man For yf in that booke he had not by his discourse taken vpon him the person of diuers why did he admonish all to make an ende of speaking together with him and to heare He therfore that in the conclusion of the booke saith Let vs altogether heare doth giue euident testimony of him selfe that he tooke many persons vpon him and that he spake not all as of him selfe and therfore some thinges there be in that booke which are moued by waye of disputation and other some which by reason giue satisfaction some thinges which he vttereth in the person of one that is tempted and who as yet followeth the pleasures of the worlde and some other thinges in which he disputeth them according to the rule of reason and to drawe the minde from vaine pleasure and delighte for as there he saith This therfore seemeth vnto me goode that a Eccles 5. man sholde eate and drincke and takeioye of his labour so afterwarde he addeth It is better to goe vnto the house of mourning then to the house of feasting For yf it be good to eate and drincke it semeth better to goe vnto the house of feasting then to the house of mourning and therfore by this it is euident that he vttered that former saying in the person of fraile men and pronounced this latter according to the rule of reason and therfore doth he straighte-waies sett downe the groundes of his reason and sheweth what commodity is gotten by going to the house of mourning saying thus for in that we are put in minde Eccles 11. of the end of all men and the liuing man thincketh what he shall be Againe there we finde it written O yong man reioice in thy youth and yet a little after is added for youth and pleasure be vaine thinges Seing therfore he doth afterward reproue that for vaine which before he seemed to allowe plainely doth he declare that he spake those wordes as it were of carnall concupiscens and the other of a righte and true iudgement Therfore as he doth in the first place expresse the delighte of carnall thinges and pronounceth it to be goode to cast awaye all care and to eate and drincke so afterwarde with reason and iudgement doth he reprouâ— that when he saith that it is better to goe vnto the house of mourninge then to the house of feasting and thoughe hee saith that a yonge man oughte to reioice in his youthe yet doth he vtter that as proceeding from the resolution of a carnall minde seing afterwarde by definitiue sentence he reproueth both youth and pleasure as vaine thinges Euen so and in like manner doth our Preacher sett downe the opinion of mans suspicion as it were in the person of those that be weake and subiect to tentation when he saith The death of man and beastes is one and theire condition both a like As man dieth so they also dy Al thinges doe breath alike and a man hath not any more then beastes who notwithstanding afterwarde putteth downe his owne opinion proceeding from iudgement and reason in these wordes VVhat hath a wise man more then Eccles 6. a foole and what a poore man but that he may goe thither where life is He therfore that saide A man hath no more then beastes saide also with mature deliberation that a wise man hath not only more then a beast but also more then a foolishe man to witt that he goeth to that place where life is in which wordes he doth also teache vs that mans life is not in this worlde seing he affirmeth it to be els where wherefore man hath this more then beastes because they after death doe not liue but he doth then begin trulye to liue when by mortall death he maketh an end of this transitorye life and therfore longe after he saith VVhat soeuer they hand can doe instantly worcke because with them in hâ—l whether thou goest there shal be neither worâ—ke nor reason nor knowledge
that the soule doth also liue after it is departed from the body THAT AS THE LIFE OF THE soule remaining in the bodye is gathered by the motion of the members so the life of the soule after death in holy men is to be found out by the vertue of miracles CHAPTER VI. Gregory HErein most readye I am to satisfye your request and for proffe of this pointe no difficultye do I finde for thincke you that the holy Apostles and martirs of Christ wolde haue contemned this present life and offered theire bodies to death had they not knowne that theire soules did most assuredly liue for euer You confesse that you knovve the life of the soule remayninge in the body by the motion thereof beholde then howe these that lost theire liues for Christ and beleeued that soules liued after death be renoumed for theire daily miracles For sicke persons come vnto Pilgrinage to Sainctes bodies theire deade bodies and be curied periured persons repaire thither and be possessed with deuiles possessed with deuiles visit them and are deliuered Lepers come and be clensed deade folke are broughte and they be raised vp againe Consider then in what sort theire soules do liue in those places where they liue whose deade bodies liue also in this worlde by so many miracles yf then you gather the life of Miracles wroughe by relickes the soule remayninge in the body by the motion of the members why do you not likewise by the deade bones which work miracles inferre that the soule doth liue after the death of the body Peter No solution as I thincke can ouerthrowe the force of this reason alleaged by which we are constrained through visible thinges to beleeue those which we see not and be inuisible OF THE DEPARTVRE OF menes soules CHAPTER VII Gregory A Little before you complained for that you coulde not see the soule of one when it departed out of his bodye but that was your fault who desired with corporall eies to beholde an inuisible thinge for many of vs that by sincere faith and plentifull praier haue had the eye of our soule purified haue often seene soules going out of theire bodies and therfore nowe I thincke it necessarye to sett downe both howe and in what sort menes soules departing out of theire bodies haue bene seene and also what wonderfull thinges haue bene reuealed vnto them at the tyme of theire departure that by this meanes examples may satisfye our wauering and doubtfull mindes which reason can not so full ye perswade Wherfore to begin I remember that in the second booke of this worcke I tolde you howe venerable Bennet as by relation of his owne monkes I learned beeing far distant from the city of Capua behelde the soule of Germanus Bishop of the same place at midnighte to be carried to heauen in a fiery globe who seeing the soule as it was ascending vppe behelde also in the largenes of his owne soule within the compasse of one sunne beame the whole world as it were gathered together OF THE DEPARTVRE OF the soule of Speciosus a monke CHAPTER VIII BY the relation also of the same monkes his disciples I vnderstoode howe two noble men that were brethren and very well learned in humanity the one called Speciosus the other Gregory entred into religion there to liue vertuously vnder the direction of his rule whom the venerable father placed in a Monastery of his harde by the city of Teracina These men whiles they remained in the worlde were verye riche but for the redemption of theire owne soules they Voluntarye pouertye had giuene all to the poore and ledd theire life in the same Monasterye One of these twaine to witt Speciosus being sent vpon busines of the Monasterye to the Capua his naturall brother Gregory in the meane tyme sitting at table at dinner amongest the other monkes rapt in spirit behelde his brothers soule thoughe so far distant departing out of his bodye which forthwith he tolde vnto the other monkes and straighte after in all hast tooke his iornye to Capua wher he founde his brother newlye buried and there vnderstoode how he died at that very houre in which he sawe his soule going out of his bodye OF THE SOVLE OF A certaine Anchoret CHAPTER IX A Certaine religious man and one of great credit at such tyme as I liued in the Monastery tolde me that certaine sailing from Sicilye to Rome as they were in the the middest of the sea behelde the soule of a certaine seruant of God caried to heauen who had bene an Anchoret in the Iland of Samnium Landing afterward in the same place Anchoretes and making enquiry of that thinge they vnderstoode that holy man to haue departed this life vpon that very day in which they saw his soule ascending to heauen OF THE DEPARTVRE OF Abbot Hopes soule CHAPTER X. VVHiles I liued as yet in my Monasterye I vnderstode by the relation of a verye reuerent man a certaine thinge which I will now tell you A venerable father there was called Hope who had built an Abbey in a place called Cample distant almost six miles from the old oâ—tye of Nursia This man almightye and mercifull God by temporall affliction preserued from euerlasting miserye and gaue him great grace and quiet of mynde for how deerely he loued him yea at that very tyme when he sent him affliction was afterwarde made apparant to the worlde when he vouchsafed perfectly to restore him to his former health This man therfore was for the space of fourty yeres punnished with such a continuall blindenes of his eies that he coulde not so much as beholde any lighte at all But because none in aduersitye can without the helpe of Goddes grace stande and vnlesse the same mercifull father who sendeth punnishement giueth also patience straighte-waies his chastising of our synnes doth by impatience more increase them and so it pitifully falleth out that our synne is by that very thinge made greater by which an end of all synne mighte very well haue bene expected God therfor seeing our infirmitye together with affliction by his swete prouidence keepeth and preserueth vs and is in his correction which he sendeth his chosen children in this worlde so iust with mercy that they maye become such to whom afterwarde he may iustly shewe mercie and therfore thoughe he did laye his crosse of blindenes vpon this venerable man yet did he not leaue him destitute of inwarde lighte for as his bodye was weried with paine so by the prouidence of Gods holy spirit his soule was refreshed with heauenly comfort At length when he had continewed fourty years in this kinde of blindenes our good Lorde restored him to his former sighte giuinge him also to vnderstande that he was shortly to leaue this worlde and therfore admonished him to preache the worde of lyfe vnto all such Abbeies as were about him and that for as much as him selfe had receiued the light of his body he wold goe and
straighte-waies he blasphemed God and so gaue vp the ghost For to the end God mighte make it knowen to the worlde for what synne he was deliuered to such terrible executioners he permitted him at his very death to iterat that synne for which his father whiles he liued wolde not correct him so that he which throughe Gods patience had longe liued a blasphemer did at length by his iust iudgement blaspheminge ende his life that the father mighte both knowe his owne synne and also how by neglectinge the soule of his little sonne he nourished and brought vp not a little synner for hell fire But nowe to surcease from further speeche of this sadd and melancholy matter let vs prosecute as we haue begunne our former ioyfull narration OF THE DEPARTVRE OF the man of God called Steuene CHAPTER XIX BY the relation of the same Probus and other religious men I came to the knowledge of such thinges as in my Homelies I told to myne aucitors concerning the venerable father Steuen For he was a man as Probus and many more affirme who had no welth in this worlde nor cared for any louing only pouerty for Gods sake in aduersity alwaies did he kepe patience secular mens companye did he auoid and his desire was alwaies to praye and serue God of whom I wiâ—l here report one excellent vertuous act that by one many other which he likewise did each man may ponder with him selfe This man therfore hauing vpon a tyme caried his corne which he reaped with his owne handes into the barne being the only substance vpon which he and his disciples were to liue al the yeare a certaine wicked wretch pricked forwarde by the deuill sett it all on fire which an other perceiuing ran in all hast and tolde it to the seruaunt of God and after he had done his message he added these wordes saying Alas and woe father Steuen what in yll chaunce hath befallen you To whom straight-waies with a pleasaunt countenance and quiet minde he answered nay what an yll chaunce and misery is befallen him that hath done this for to me what hath happened By which wordes of his it appeareth to what great perfection he was arriued that tooke so quietlye the losse of all his worldly wealth and was more sorye for the others synne then grieued for his ovvne losse and more thoughte vvhat his neighbour had inwardly lost in his soule then vvhat him selfe had outvvardly lost in his substance When this man lay a dying manye came to visit him and to commend theire soules to his that vvas novve leauing this vvorlde and standing about his bedd some of them behelde Angels comming in but yet vvere not able to tell it vnto others then present others there were that sawe nothing but yet such a great feare fell vpon them all that none coulde indure to remayne in that place when his soule departed the bodye and therfore all of them terrified and wholy possessed with feare fled awaye by which they perceiued of what power he was that receiued his soule going out of this worlde seing at that tyme no mortall creature coulde endure to be there present HOVV SOMETYME THE MERIT of the soule is uot so trulye declared at the tyme of the departure as afterwarde CHAPTER XX. BVt here we haue to vnderstande Merit that sometyme the merit of the soule is not so truly knowne at the tyme of the departure as it is afterward and therfore diuers holy martirs haue suffred many great tormentes at the handes of insidels who afterwardes at theire deade bones were famous for signes Miracles wrought by the relickes of martirs and miracles as before hath bene noted OF THE TVVO MONKES of Abbot Valentinus CHAPTER XXI For the vertuous man Valentinus who afterward as you knowe was in this citye Abbot of my Mona terye hauing had before in the prouâ—nce of Valeria the gouerment of an other Abbey into which as he tolde me the cruell Lombardes entred in and hunge vp two of his monkes vpon a tree who in that manner ended theire life When euening was come both theire soules began in that place to singe so plainely and distinctlye that they also who had killed them hearing that kinde of musick became wonderfullye affraide All the prisoners likewise that were there present hearde it and afterwarde witnessed the same which strange melodye Gods prouidence wolde haue knowne to the ende that mortall men liuinge yet vpon earthe mighte thereby learne how that yf theye serue him truly in this worlde that they shall after death verily liue with him in the worlde to come OF THE DEPARTVRE OF Abbot Suranus CHAPTER XXII AT such tyme as I yet liued in the Monasterye I vnderstode by the relation of certaine religious men that in the tyme of the Lombardes in this very Prouince called Sura and not far of there was an holy Abbot called Suranus who bestowed vpon certaine prisoners which had escaped there handes all such thinges as he had in his Monasterye and when he had giuen avvaye in asmes all his ovvne apparrell and vvhatsoeuer he coulde finde either in the monkes celles or in the yardes and nothing vvas lefte suddainlye the Lombardes came thither tooke him prisoner and demanded vvhere his golde vvas and vvhen he tolde them that he had nothing they carried him to an hill hard by vvhere there vvas a mightye great vvode in vvhich a certaine prisoner that ran avvay from them had hidd him selfe in an hollovve tree There one of the Lombardes dravvinge out his svvorde slevve the foresaide venerable Abbot vvhose bodye as it fell to the ground suddainly al the hill together with the woode did shake as thoughe the earth by that tremblinge had saide that it coulde not beare the waighte of his holines and vertue OF THE DEPARTVRE OF a Deacon belonging to the churche of the Marsori CHAPTER XXIII AN other Deacon also there was in the Prouince of the Marsori a man of holy life whom the Lombardes had taken and one with his sworde had cutt of his heade But as his body fell to the grounde he that slewe him was possessed by a deuill and so he fell downe at the holy mans feete shewing thereby that he was deliuered to the enemy of God because he had so cruellye slaine the friende of God Peter What is the reason I beseeche you that almightye God suffreth them to be put to death whom afterwarde he doth make knowne to the worlde that they were holy men and his dere seruauntes OF THE DEATH OF THE man of God that was sent to Bethel CHAPTER XXIIII Gregory SEinge we finde it writter that what death so euer the iust man dieth that his iustice shall not be taken from him what hurt commeth to Gods elect seruates vvalking no question the way to euerlasting life yf for a little while they haue some pitifull end and perhappes it procedeth from some small synne of theires which by such kinde of death Gods pleasure is that
contemplation of heauenly mysteryes Peter Is there any text of holy scripture to proue that carnall sinnes be punnished vvith stincking and bad sauours OF THE PVNNISHEMENT of the men of Sodom Gregory THere is for in Genesis vve reade Genes 19. that our Lorde rained fire and brimstone vpon the city of Sodom that both fire mighte burne them and the stenche of brimstone smother and kill them for seing they burnt vvith the vnlawfull loue of corruptible fleshe by Gods iust iudgement they perished both by fire and an vnsauory smell to the end they mighte knovve that they had by the pleasure of theire stiâ—cking life incurred the sorrovves of eternall death Peter Concerning those thinges vvhich before I doubted of I finde my selfe novv so fullye satisfied that I haue not any further question to moue HOVV THE SOVLES OF SOM men being yet in their bodies do see some spiritual punnishement And of that which happened to the boye Theodorus CHAPTER XXXVII Gregory VVE haue also to knowe that sometyme the soules whiles they are in theire bodies do beholde some spirituall punnishement which yet happeneth to some for theire owne goode and to others for the edification of them that heare thereof For there was one Theodorus which storye I remember that in myne homiles to the people I haue also spoken of who was a verye vnrulye ladde and more vpon necessiâ—ye then of his owne good will in the companye of his brother entred into my monasterye and so sittle pleasure he toke in spirituall talke that it was death to him to heare any thinge tending to the goode of his owne soule for he was so far from doing any goode worcke that he could not endure to heare thereof and he wolde openly protest sometymes by swearing sometymes in anger and sometymes in scoffing sorte that he neuer ment to take vpon him the habit of a religious life This vntoward â—he haâ—it of reâ—igious â—en boye in the late mortalitye which consumed the greatest parte of this citye was grieuously strooken whereof he lay sore sicke and being at last come to the pointe of death all the monkes repaired to his chamber to praye for the happy departure of his soule which semed not to be far of for the one halfe of his bodye was already deade and only in his brest a little life remayned and therfore the nerer they sawe him to his ende the more feruentlye did they commend him to Gods mercye Whiles they were thus busied suddainlye he cried out to them and with great clamor went about to interrupt theire deuotions sayinge Depart and away for beholde I am deliuered ouer to a dragon to be deuoured and your presence doth let him that he can not dispatch me My heade he hath alreadye swallowed vp in his mouthe and therfore go your waies that my tormentes be not the longer and that he may effect that which he is about to do for yf I be giuen him to deuoure why do you keepe me here in longer paine At these fearfull wordes the monkes saide vnto him why do you speake thus good brother blesse your selfe with the signe The sig of the hâ—ly crosse vsed against the deuâ— of the holy crosse to whom he answered willinglye I wolde but I can not I am so loaden with this dragons scales Vpon these wordes the monkes fell prostrat vpon the earth and in great zeale with teares they prayed to God for his deliuerye out of the enemies handes who mercifully hearde them for vpon a suddaine the sicke person began to cry out and saye God be thancked beholde the dragon that had me to deuoure is fled awaye and ouercome with your praiers here he could not tarry Now I besech you make intercession for my synnes for I am ready to turne vnto God and wholy to renounce all kinde of secular life and thus he that was halfe deade as before was saide reserued now to a longer life turned to God with his whole harte and so after he had put on a newe minde and was a longe tyme punnished with affliction then his soule departed from the miserieâ— of this mortall life OF THE DEATH OF CHRIsorius and of a certaine monke of Iconia CHAPTER XXXVIII BVt Crisorius on the contrarye as his kinseman Probus of whom I made mention before tolde me was a substantiall man in this worlde but as full of synne as of wealth for he was passing proude giuen to the pleasures of the fleshe couetous and wholy set vpon scraping of riches together But when God determined to make an ende of so many synnes he sent him a greatsickenes and when his last tyme drewe nere in that very houre in which his soule was to leaue the bodye lying with his eies open he sawe certaine cruell men and blacke spirites stande before him pressing vpon him to carrye him awaye to the pitt of hell at which fearfull sighte he began to tremble to wax pale to sweate and with pitifull outcries to craue for truce and often with faltring tongue to call for his sonne Maximus whom when I was a monke I knewe also to professe the same kinde of life saying Come away Maximus with all speede Neuer in my life did I any harme to thee receiue me nowe in thy faith His sonne greatly moued at these outcries came vnto him in all hast and his whole familye lamentinge and crying out repaired also to his chamber none of all which behelde those wicked spirites which did so vrge and vexe him but by his trouble of minde by his palenes and tremblinge they made no doubt of theire presence for he was so affrighted with theire terrible lookes that he turned him selfe euery way in his bed Lying vpon his lefte side he coulde not indure theire sighte and turning to the wall there also he founde them at last being very much beset and dispairing of all meanes to escape theire handes he cried out with a lowde voice saying O truce till to morrow ô truce till to morrow and crying out in this sort he gaue vp the ghost This being the manner of his death certaine it is that he sawe this feareful sight not for him selfe but for vs that his vision mighte do vs goode vvhom Gods patience doth yet vvith fatherly longe sufferance expect to amendment For vvhat prosit reaped he by seeing those fowle spirites before his death and by crauing for that truce which he coulde not obtaine There is also nowe dwelling amongest vs a Priest of Isauria called Athanasius who telleth a very fearefull storye which in his tyme happened as he saith at Iconium For there was in that place as he reporteth a Monasterye called Thongolaton in which there liued a monke that was had in great accounte for he was of goode conuersation and in his life verye orderlye but as the ende declared he was far otherwise then he outwardlye appeared for thoughe he did seme to fast with the rest of the monkes yet did he secretlye take his meate which vice of
synne can iustlye be punnished without ende which had an end when it was committed Gregory This which you saye mighte haue some reason yf the iust iudge did only consider the synnes committed and not the mindes vvith which they were committed for the reason why wicked men made an end of synninge was because they also made an end of their life for willingly they wolde had it bene it theire power haue liued without ende that they mighte in like manner haue sinned without ende For they doe playnely declare that they desired alwaies to liue in sunne who neuer so longe as they were in this world gaue ouer theire wicked life and therfore it belongeth to the great iustice of the supreme iudge that they sholde neuer want tormentes and punnishement in the next worlde who in this wolde neuer giue ouer theire vvicked and sinfull life Peter But no iudge that loueth iustice taketh pleasure in crueltye and the ende vvhy the iustmaster commandeth his vvicked seruaunt to be punnished is that he may giue ouer his levvd life Yf then the vvicked that are tormented in hell fire neuer come to amend them selues to vvhat ende shall they alvvaies burne in those flames Gregory Almightye God because he is mercifull and full of pitty taketh no pleasure in the tormentes of wretched men but because he is also iust therfore doth he neuer giue ouer to punnishe the wicked All which being condemned to perpetuall paines punnished they are for theire owne wickednes and yet shall they alwaies there burne in fire for some ende and that is that all those which be iust and Gods seruantes may in God beholde the ioyes which they possesse and in them see the tormentes which they haue escaped to the end that they may thereby alwaies acknowledge them selues gratefull to God for his grace in that they perceiue throughe his diuine assistaunce what synnes they haue ouercome which they beholde in others to be punnished euerlastinglye Peter And how I praye you can they be holy and sainctes yf they pray not for theire enemies whom they see to ly in such tormentes when it is saide to them Pray for your enemies Math. 5 v. 44. Gregory They praye for theire enemies at such tyme as theire hartes may be turned to fruitfull penance and so besaued for to what purpose els do we praye for our enemies but as the Apostle saith that God may giue them repentance 2. Timoth 2. v. 25. to knowe the truthe and recouer them selues from the deuil of whom they are held captiue at his will Peter I like very well of your sayinge for howe shall they pray for them who by no meanes can be conuerted from theire wickeones and broughte to do the worckes of iustice Gregory You see then that the reason is all one why in the next life none shall praye for men condemned for euer to hell fire that there is nowe of not praying for the deuill and his angels sentenced to euerlasting tormentes and this also is the very reason why holy men do not nowe pray for them that dye in theire infidelitye and knovvne vvicked life for seing certaine it is that they be condemned to endlesse paines to vvhat purpose should they pray for them vvhen they knovve that no petition vvill be admitted of God theire iust iudge And therfore yf novve holy men liuing vpon earth take no compassion of those that be dead and damned for theire synnes vvhen as yet they knovve that them selues doe some thinge throughe the frailty of the fleshe vvhich is also to be iudged hovv much more straightly and seuerelye doe they beholde the tormentes of the damned vvhen they be them selues deliuered from all vice of corruption and be more nerelye vnited to true iustice it selfe for the force of iustice doth so possesse theire soules in that they be so intrinsecall vvith the most iust iudge that they list not by any meanes to do that vvhich theye knovve is not conformable to his diuine pleasure Peter The reason you bringe is so clere that I can not gaine say it but novv an other question commeth to my minde and that is how the soule can truly be called immortall seing certaine it is that it doth dye in that perpetuall fire HOVV THE SOVLE IS SAID to be immortall and neuer to dye if it be punnished with the sentence of deathe CHAPTER XLV Gregory BEcause there be two manner of liues consequently also there be two manner of deathes For one kinde of life there is by which we liue in God another which we receiued by our creation orgeneration and therfore one thinge it is to liue blessedlye and an other thinge to liue naturallye The soule therfore is both mortall and immortall mortall because it looseth the felicitye of an happy life and immortall in that it alwaies keepeth his naturall life which can neuer be loste no not when it is sentenced to perpetuall death for in that state thoughe it hath not a blessed life yet it doth retaine still the former being and naturall life by reason whereof it is inforced to suffer death without death defect without defect and end without end seing the death which it indudureth is immortall the desect wâ—ich it suffereth neuer faileth and the end which it hath is infinite and without ende Peter What man is he thoughe neuer so holy that comming to leaue this mortall life hath not iust cause to feaâ—e the vnspeakeable senâ—â—nâ—e of damnation for althoughe he knoweth what he hath done yet ignorant he is not howe straightlye his worckes shall be examined and iudged OF A CERTAINE HOLY MAN that was assraide when he came to dye CHAPTER XLXVI Gregory IT is euen so Peter as you saye And yet sometyme the only feare of death doth purge the soules of iust men from theire smaller synnes as you and I haue often hearde of a certaine holy man that was very much affraide when he came to dye and yet after he was deade appeared to his disciples in a white stoale reporting to them in what excellent manner he was receiued when he departed out of this worlde HOVV SOME BY DIVINE reuelation are discharged from feare at theire death And of the manner how the monkes Anthony Merulus and Iohn departed this life CHAPTER XLVII SOmetyme also almightye God doth by diuine reuelation strengthen the mindes of them that be fearefull to the end that they should not be affraide of death For a certaine monke there vvas called Anthonye that liued together with me in my Monasterye who by daily teares laboured to come to the ioyes of heauen and when as he did verye carefullye and with great zeale of soule meditate vpon the sacred scriptures he soughte not so muche for cunninge and knowledge as for teares and contrition of hart that by meanes thereof his soule mighte be stirred vp and inflamed and that by contemninge all earthly thinges he mighte with the winges of contemplation flye vnto the kingdome of heauen This man vpon a
THE DIALOGVES OF S. GREGORIE SVRNAMED THE GREATE POPE OF ROME AND THE FIRST OF THAT NAME DIVIDED INTO fower Bookes WHEREIN He intreateth of the liues and miracles of the Saintes in Italie and of the eternitie of mens soules WITH A shorte treatise of sundry miracles wrought at the shrines of martyrs taken out of S. Augustin Together with a notable miracle wrought by S. Bernard in confirmation of diuers articles of religion Translated into our English tongue By P. W. Ecclesiastic cap. 1. v. 1. 2. A wise man will searche out the wisdome of all the auncient and keepe the sayinges of famous men Printed at Paris 1608. In earth longe life with happie state Queene Anne Christ Iesus sende In heauen that blisse amongst his Saintes Which neuer shal haue ende TO THE HIGHE AND EXCELLENT PRINCES ANNE BY GODS SINGVLAR prouidence Quene of greate Britâ—aine Fraunce and Irelande HAD the consideratioÌ„ of highe dignity most gratious Quone suggesting retiring thoughts more preuailed then the reports of your vertuous inclination inciting for warde neuer should I have presumed to make so meane a person knowne to so great Maiesty But the constant fame of your Princely partes and a soule not stouping to transitory toyes emboldened my feareful hart hoping that with gratious countenance you will beholde the poore and rich present of your deuoted seruant poore in respect of that which my small ability affordeth but most rich in regarde of the thing it selfe being a rare iewell worthy of any Christian Prince and of none more then your most excellent person For to whom coulde so heauenly a pearle more iustly be presented then to your royall Highnes whose hart Gods grace so touched that wheÌ„ the glorious beames of an earthly paradise new kingdome first saluted it mounting aboue all corruptible creature and not complying in complements with this false flattering worlde thought rather vpon the perpetuall pleasure of the heauenly paradise and that kingdome which crowneth Queenes with the diuine diademe of eternall glory For I haue bene credibly enformed how at that very tyme in the middest of those meeting ioyes and the very thronge of those terrestriall pleasures you sent for out of England such principall bookes of piety and deuotion as were there to be founde A zeale verily commendable in the person of a meaner fortune admirable in the highnes of Princes whose eyes vsually the vanishing vapors of earthly coÌ„tent doe with false reflexion dazell deceiue but surpassing all common conceipt in such a spring-tide of the worlds flowing felicity God the inspirer of such heauenly cogitations contine we them with the fire of his diuine grace to the inflaming of your soule with his loue that you may with encrease of spirit walke for warde in that heauenly path and goe sal 83. from vertue to vertue vntill the God of gods be seene in Sion Many alas be the allurements which carry many a mayne from the following of vertue to the embracing of vice from the sweete seruice of Christ to the sowre seruitude of Belial yet none are in such daunger as Potentates and Princes whose florishing fortunes and transcendent soueraigntye commonly so bewitch the powers of the soule that present pleasure profered on all handes is prosecuted with full saile and future endlesse payne the dreadfull dregges of delights enchaunting cupp is not thought vpon or els spedily banished not to disturbe the tiranny of false felicity And that which is lamentable and deserueth an ocean of teares whereas priuate persons finde either friends that of charity doe or enemies that of malice will put them in minde of their errors and imperfections only the eminent dignity of Princes are exempted who meete with fewe friendes so faithfull that in any spirituall necâ—ssity whatsoeuer list to apply any such charitable corsiue not to incurre displeasure and fawning foes to many that with the pleasing venim of flattery will be ready to christen any vice by the name of vertue to gayne royall grace and fauour Holy Dauid though a man according to Gods hart yet was his court haunted with such vermin and his eares acquainted with the musicke of such Sirenes songs The wicked saith he haue Psal 118. v. 85. told me fables but not as thy lawe S. Iohn Baptist is not fouÌ„d in kinges houses and the text of Potent persons shall suffre potent Sapient 6. v. 7. paynes seldome soundeth in the Pallaces of Princes This being the dangerous estate of the worlds dearlings especially of Kinges Queenes passing necessary it is yf they desire froÌ„ the short variable pleasure of corruptible crownes to passe vnto the endlesse and immutable glory of an euerlasting kingdome that they should principally procure such faithful vertuous teachers to instruct theÌ„ in the way of truth and piety of whoÌ„ no suspition can be had that either priuate interest causeth theÌ„ to speake to please or any feare conceiued that they vse silence not to offende such as be the spirituall bookes of auncieÌ„t and learned fathers whose liues for holy conuersatioÌ„ were gratious in the eyes of men and their deathes for the sweete smell of vertue pretious in the sight of God For these be they which far vnlike to many courting Chaplins that chaunt litle other euensonge then in the pleasing tune of placebo teach the way of truth without respect of persons giuing the same documents to great and sinall and without all distinction of dignity powre wine and oile into the woundes of our soules launcing the festered vlcers of obdurate and seared consciences and applying comfortable lenitiues and sweete salues to them that be of contrite harts of tender and timorous disposition For as much therefore as diuine grace that inspired into your soule that heavenly resolution as to seeke for such spirituall masters as may without all feare of erronious direction guide you in the sea of this worlde where not only the surging waues of aduersity but much more the swete gale of delighting prosperity is dangerous to the barbour of true repose and happy tranquillity to whom more worthily coulde I present this rare ie well of glorious Saint Gregories Dialogues entreating of the miraculous liues of diuers renowned Saints then to the Princely person of your Maiesty wherein you may beholde the faith of the Primitiue Church to which by him our couÌ„try was first couÌ„erted and in which so many Kinges and Queenes your predecessours through the current of diuers happy ages gloriously ended their dayes where in also you may finde so many heauenly lessons very delightfull to reade and passing profitable to practise viewe great numbers of familiar examples of diuers holy persons and see the comfortable endes sweete deathes and soueraigne rewardes of Gods seruantes rauishing our soules with the loue of vertue and drawing our thoughts from the shorte vncertayne and false ioyes of this worlde to the serious cogitation of the eternall permanent and true delight of the worlde to come and that in a most
that he wolde not reiect his poore gifte the holy man toke the middle waye and yelded so to the soldiars request that yet he wolde not take any rewarde for the doinge of that miracle for he gaue him first so muche money as the horse was worth and then receiued him for perceiuing that the soldiar wolde haue bene grieued yf he had refused his courteous offer vpon charity he boughte that whereof he had then no nede Neither must I passe ouer with silence that which I hearde almost twelue daies since for a certaine poore olde man was broughte vnto me because I loued alwaies to talke with such kinde of men of whom I inquired his countrye and vnderstandinge that he was of the citye of Tuderti I asked him whether he knewe the good olde father Bishoppe Fortunatus to which he answered that he knewe him and that very well Then I beseche you quoth I tell me whether you knowe of any miracles which he did and because I am very desirous let me vnderstande what manner of man he was This man quoth he vvas far different from all those vvhich liue in our daies for he obtayned at Gods handes vvhatsoeuer he requested One of his miracles vvhich commeth to my minde I vvill novve tell you Certaine Gothes vpon a daye trauailing not far from the citye of Tuderti as they vvere in thiere iorny to Rauenna carried avvay vvith them tvvo little boies from a place vvhich belonged to the saide citye Nevves hereof being broughte to the holy Bishop Fortunatus he sent straight vvaies desiryng those Gothes to com vnto him to vvhom he spake very courteouslye being vvilling by faire speche to pacifye thâ—ere fierce cruel natures and aftervvarde tolde them that they sholde haue vvhat money they desired so they vvolde make restitution of the children and therfore I beseche you quoth he gratifye my request in this thinge Then he vvhich semed to be the chiefe of theÌ„ tvvo told him that vvhatsoeuer els he commanded they vvere readye to performe but as for the boies by no means they wolde let them goe To whom the venerable man threatninge in sweete sort spake vnto him in this manner You grieue me good sonne to see that you will not be ruled by your father but giue me not any such cause of griefe for it is not good that you do But for all this the Gothe continewing still harde harted denied his request and so went his waye yet comminge againe the next day the holy man renued his former sute concerninge the children but when he sawe that by no means he colde perswade him in sorrowfull manner he spake thus well I knowe that it is not goode for you to depart in this manner and leaue me thus afflicted But the Goth not esteming his wordes returned to his inne sett those children on horsebacke and sent them before with his seruantes and straighte wayes him selfe tooke horse and followed after and as he was ridinge in the same citye by the churche of S. Peter the Apostle DedicatioÌ„ of churches to Sainctes his horse stumbling fell downe and brake his thighe in suche sorte that the bone was quite a sunder vp was he taken and carried backe againe to his Inne who in all hast sent after his seruantes and caused the boies to be broughte backe againe Then he sent one to venerable Fortunatus with this message I beseche you father to sende vnto me your deacon who when he was come vnto him lying in his bedde he made those boies which before vpon no entreaty he wolde restore to be broughte forth and deliuered them to him sayinge Go and tell my Lord the Bishop Beholde you haue cursed me I am punnished but I haue nowe sent you those children which before you required take them and I beseche you to pray for me The deacon receiued the children and carried them to the Bishop wherevpon the holy manforth with gaue his deacon some holy water sayinge Goe quickelye and cast it vpon him where he lieth who went his waye and comminge to the Goth he sprinckled all his bodye with holy water and o A miracle wroughte by holy water strange and admirable thinge the holy water no soner touched his thighe but all the rupture was so healed and him selfe so perfectly restored to his former helthe that he forsook his bed that verye houre tooke his horse vvent on his iornye as thoughe he had neuer bene hurte at all and thus it fell out that he vvhich refused for money and vpon obedience to restore the children was by punnishemeÌ„t enforced to do it for nothinge When the olde man had tolde me this strange storye ready he vvas to procede vnto other but because I vvas at that tyme to make an exhortation to somâ— that expected me and the day vvas vvell speÌ„te I coulde not at that tyme heare any more of the notable actes of venerable Fortunatus and yet yf I might neuer vvolde I do any thing els then giue eare to such excellent stories The next day the same olde man reported a thinge far more wonderfull for he saide that in the same citye of Tuderti there dwelt a good vertuous man called Marcellus togither with two of his sisters who fallinge sicke somwhat late vpon Easter euen departed this life and because he was to be caried far of he coulde not be buried that daye His sisters hauinge now longer respit for his buriall with heauie hartes ranne weeping vnto the Bishop where they began to cry out aloud in this manner we knowe that thow leadest an Apostolicall life that thou doest heale leapers restore sighte to the blinde come therfore we beseche you and raise vp our deade brother The venerable man hearinge of theire brothers deathe began him selfe likewise to weepe desired them to departe and not to make any suche petition vnto him for it is our Lordes pleasure quoth he vvhich no man can resist vvhen they vvere gone the Bishoppe continued still sad and sorovvfull for the goode mans deathe and the next day being the solemne â—east of Easter verye earlye in the morninge he went with two of his deacons to Marcellus house and comminge to the place where his deade bodye laye he fell to his praiers and when he had made an ende he rose vp and satt dovvne by the corps and with a lovve voice called the dead man by his name sayinge Brother Marcellus whereat as thoughe he had bene lightely a slepe and awaked with that voice he rose vp opened his eies and lokinge vpon the Bishop saide O what haue you done o what haue you done to whom the Bishop answered sayinge what haue I done Marye quoth he Yesterdaye there came two vnto me discharged my soule out of my body and carried me awaye to a goode place and this day one was sent who bad them carry me backe againe bycause Bishop Fortunatus was gone to myne house And vvhen he had spoken these wordes straighte waies he recouered of his sicknes
man of God he bad them to lay him in his cell and in that place vpon which he vsed to praye and then puttinge them all forth he shuâ—t the dore and fell more instantly to his praiers then he vsed at other tymes And ô strange miracle for the very same howre he made him sound and as liuelye as euer he was besore and sent him againe to his former worcke that he also mighte helpe the monkes to make an ende of that wall of whose deathe the olde serpent thought he sholde haue insulted ouer Bennet and greâ—tlye tryumphed HOVV BY REVELATION VEnerable Bennet knewe that his monkes had eaten out of the monastery CHAPTER XII AMonge other miracles â—hich the man of God did he began also to be famous for the spirit of prophecye as to foretell what was to happen and to relate vnto them that were present such thinges as were done in absence The order of his Abbey was that when the monkes went abroade to deliuer any message neuer to eate or drincke any thinge out of thiere cloister and this beinge diligently obserued according to the prescription of thiere rule vpon a certaine daye some of the monkes went for the vpon such busines and being enforced about the dispatch therof to tary somwhat longe abroade it fell so out that they staied at the house of a religious woman where they did eate and refresh them selues And beinge late before they came backe to the Abbey they went as the manner was and asked thiere fathers blessinge of whom he demanded where they had eaten they saide no where why do you quoth he tell an vntruth for did you not goe into such a womans house eate such and such kinde of meate and drincke so many cuppes when they hearde him recount so in particular both where they had staied what kinde of meate they had eaten and howe often they had druncke and perceiued well that he knewe all whatsoeuer they had done they fell downe tremblinge at his feet and confessed that they had done wickedlye who straight vvaies pardoned them for that faulte persvvadinge him selfe that they vvolde not any more in his absence presume to do any such thinge seeinge they novv perceiued that he vvas present vvith them in spirit OF THE BROTHER OF VAlentinian the monke whom the man of God blamed for eatinge in his iorny CHAPTER XIII A brother also of Valentinian the monke of vvhom I made mention before vvas a laye man but deuout and religious vvho vsed euerye yere as vvell to desire the praiers of Gods seruaunt as also to visit his naturall brother to trauaile from his ovvne house to the Abbeye and his manner vvas not to eate any thinge all that day before he came thither Beinge therfore vpoÌ„ a tyme in hâ—s iornye he lighte into the company of an other that carried meate about him to eate by the vvaye vvho after the daye vvas vvell spent spake vnto him in this manner Come brother quoth he let vs refreshe our selues that vve faint not in our iornye to vvhom he ansvvered God forbid for eate I vvill not by any meanes seeing I am novv goinge to the venerable father Bennet and my custome is to fast vntill I see him the other vpon this ansvvere saide no more for the space of an hovvre But aftervvarde hauinge trauailed a little further againe he vvas in hande vvith him to eate some thinge yet then likevvise he vtterly refused because he ment to go throughe fasting as he was His companion was content and so went forwarde with him without taking any thinge him selfe But when they had nowe gone verye farr and vvere well wearied with longe trauailinge at lengthe they came vnto a medowe where there was a fountaine and all such other pleasant thinges as vse to refreshe mens bodies Then his companion saide to him againe Beholde here is water a greene medowe and a very swete place in which we way refreshe our selues and rest a little that we may be the better able to dispatche the rest of our iornye which kinde wordes bewitchinge his eares the pleasant place flatteringe his eies content he was to yeld vnto the motion and so they fell to thiere meate togither and comming after warde in the eueninge to the Abbey they broughte him to the venerable father Bennet of whom he desired his blessinge Then the holy man obiected against him what he had done in the way speaking to him in this manner How fell it out brother quoth he that the deuil talkinge to you by meanes of your companion could not at the first nor seconde tyme perswade you but yet he did at the thirde and made you doe what best pleased him The goode man hearinge these wordes fell downe at his feete confessinge the fault of his frailty was grieued and so much the more ashamed of his sinne because he perceiued that thoughe he were absent that yet he did offende in the sigate of that venerable father Peter I see well that the holy man bad in his soule the spirit of Helizeus who was present with his seruant Giezi beinge then absent from him HOVV THE DISSIMVLATION of kinge Totilas was discouered and founde out by venerable Bennet CHAPTER XIIII Gregory YOu must goode Peter for a little while be silent that you maye knowe matters yet far more important For in the tyme of the Gothes when Toâ—ilas thiere king vnderstode that the holy man had the spirit of prophecyc as he was goinge towardes his monasterye he remayned in a place some what far of and before hand sent the father worde of his comminge to whom answer was returned that he might come at his pleasure The kinge as he was a man wickedlye disposed thoughte he wolde trye whether the man of God were a prophet as it was reported or no. A certaine man of his garde he had called Riggo vpon whoÌ„ he caused his owne shoes to be put to be apparrelled with his other princely roabes coÌ„maÌ„ding him to go as it were him selfe to the man of God to giue the better colour to this deuise he sent three to attende vpon him who especially were alwaies about the kinge to witt Vsiltericus Rudericus and Blindinus charging them that in the preâ—ence of the seruaunt of God they shold be next about him and behaue them selues in such sorte as thoughe he had bene king Totilas indeed that diligeÌ„tly they shoulde doe vnto him all other seruices to the end that both by such dutiful kinde of behauior as also by his purple roabes he mighte verily be taken for the kinge him selfe Riggo furnished with that braue apparrell and accompained with many courtiers came vnto the Abbey at which tyme the man of God satt a little waye of and when Riggo was come â—o nere that he mighte well vnderstand what the man of God saide then in the hearing of them all he spake thus Put of my good sonne put of that apparrell for that which thou hast on is none
sacrilegious a place for which cause thoughe he beleued not what we teache of the crosse yet he thoughe goode to arme him selfe with that signe About midnighte as he lay wakinge for verye feare of that forlorne and desert temple and looked suddainlie about him he espied a troupe of wicked spirites walkinge before an other of greater authority who comminge in tooke vp his place and satt downe in the body of the temple where he began diligeÌ„tlye to inquire of those his seruaÌ„tes how they had bestowed theire tyme and what villanye they had done in the worlde And when eache one told what he had done against Gods seruantes out stepped a companion and made solemne relation what a notable tentation of carnalitye he had put into the minde of Bishop Andrewe concerninge that Nunne which he kepte in his pallace where vnto whiles the master deuill gaue attentiue eare consideringe with him selfe what a notable gaine it wolde be to vndoe the soule of so holy a man the former deuill went on with his tale and saide that the verye eueninge before he assalted him so mightelye that he drewe him so far forth that he did merily strike the saide Nunne vpon the backe The wicked serpent and olde enemie of mankinde hearinge this ioyfull newes exhorted his agent with verye faire wordes diligently to labour about the effecting of that thinge which he had already so well begun that for so notable a pece of seruice as the contriuing the spirituall ruyne of that vertuous Prelat he mighte haue a singular reward aboue all his fellowes The Iewe who al this while lay wakinge and hearde all that which they saide was wonderfully affraide at length the master deuill sent some of his followers to see who he was and howe he durst presume to lodge in theire temple when they were come and had narrowlye viewed him they founde that he was marked with the mystical signe of the crosse whereat they maruailed and saide Alas alas here is an empty vessel but The signe of the crosse protected a Iowe yet it is signed which newes the resâ— of those helhoundes hearinge suddainly vanished awaye The Iewe who had seene all that which then passed among them presently rose vp and in all hast sped him selfe to the Bishop whom he founde in the churche and taking him a side he demanded with what tentation he was trobled but shame so preuailed that by no meanes he wolde confesse the truthe Then the Iewe replied and tolde him that he had cast his eies wickedly vpon such a one of Gods seruantes But the Bishop wolde not acknowledge that there was anye such thinge Why do you deny it quoth the Iewe for is it not so true that yesternighte you were broughte so far by sinfull tentation that you did strike her on the backe When the Bishop by these particularities perceiued that the matter was broken forth he humbly confessed what before he obstinately denied Then the Iewe moued with compassion to his soule and tenderinge his credit tolde him by what means he came to the knowledge thereof and what he hearde of him in that assemblye of wicked spirites The Bishop hearinge this fell prostrat vpon the earth and betooke him selfe to his praiers and straight after he discharged out of his house not only that Nunne but all other wâ—men that attended vpon her And not longe after he conuerted the temple of Apollo into an oratory of the blessed Churches dedicated to Sainctes Apostle S. Andrewe and neuer after was he trobled with that carnall tentation and the Iewe by whose means he was so mercifully preserued he broughte to euerlasting saluation for he baptized him and made him a member of holy churche And thus by Gods prouidence the Iewe hauinge care of the spirituall health of an other attained also him selfe the singular benefit of the same and almightye God by the same means brought one to imbrace piety and vertue by which he preserued an other in an holy and godly life Peter This historye which I haue hearde worketh in me feare and yet withal giueth me cause of hoope Gregory That is not amisse Peter for necessary it is that we shoulde both trust vpon the mercye of God and yet consideringe our owne frailtye be affraide for we haue nowe heard howe one of the cedars of Paradise was shaken and yet not blowne downe to the end that knowing our owne infirmitye we sholde both tremble at his shakinge and yet conceiue hoope in that he was not ouerthrowne but kept his standinge still OF CONSTANTIVS BISSHOP of Aquinum CHAPTER VIII COnstantius likewise a man of holy life was Bishop of Aquinum who not longe since died in the tyme of Pope Iohne of blessed memorye my predecessor many that knewe him familiarly saye that he had the gifte of prophecy And amongest diuers other thinges which he did religious and honest men then present reporte that lyinge vpon his death bed the citizens that stoode about him wept bitterly asked him with teares who sholde be theire father and Bishop after him To whom by the spirit of prophecy he answered sayinge After Constantius you shall haue a muletour and after a muletour a fuller of cloth and these men quoth he be now in the city of Aquinum and hauing spoken these propheticall wordes he gaue vp the Ghost After whose departure one Andrewe his Deacon was made Bishop who in tymes past had kept mules and post horses And when he died one Iouinus was preferred to that dignitye who in former tymes had bene a fuller in the same citye in whose daies all the citizens were so wasted some by the sworde of barbarous people and some by a terrible plague that after his death neither could any be founde to be made Bishop nor yet any people for whose sake he sholde be created And so the saying of the man of God was fulfilled in that his churche after the death of two that followed him had no Bishopp at all OF FRIGIDIANVS BISSHOP of Luca. CHAPTER IX BVt I must not forget to tell you what I hearde of the reuerent man Venantius Bishop of Luna some two daies agoe who saide that there was nighe vnto him a man of rare vertue called Frigidianus Bishopp of Luca who wroughte a strange miracle which as he saith all the inhabitantes of that place do speake of and it was this Hard by the walles of the city there runneth a riuer called Anser which diuers tymes doth so swell and ouerflowe the bankes that it drowneth many acres of grounde spoileth muche corne and fruite The inhabitants inforced by necessity seeinge that this did often happen went about by all means possible to turne the streame an other waye but when they had bestowed much labour yet coulde they not cause it to leaue the olde channell Wherevpon the man of God Frigidianus made a little rake and came to the riuer where all alone he bestowed some tyme in praier and then he commaunded the riuer to followe him
that when the deiull is expelled from our soule that he is so little of vs to be feared that contrariwise he is rather terrrified by the vertuous and deuout life of goode people OF A NVNNE THAT BY HER only commandement dispossessed a deuil CHAPTER XXI FOr the holy man olde father Eleutherius of whom I spake before tolde me that which I will nowe tell you and he was him selfe a witnes of the truthe thereof this it was In the citye of Spoleto there was a certaine worshipful mans daughter for yeres mariagable which had a great desire to leade an other kinde of life whose purpose her father endeuored to â—inder but she not respectinge her fathers Habit of Nuns pleasure tooke vpon her the habit of holy conuersation for which cause her father did disinherit her and lefte her nothinge els but six little peeces of grouude By her example manye Nunnes dedicated theire virginitye to God noble yonge maides began vnder her to be conuerted to dedicat theire virginitye to almightye God and to serue him Vpon a tyme the vertuous Abbot Eleutherius went to bestowe vpon her some goode exhortation and as he was sittinge with her discoursinge of spirituall matters a countrye man came from that peece of grouÌ„d which her father had lefte her bringinge a certaine present and as he was standinge before them suddainly a wicked spirit possessed his bodye so that straight-waies he fell downe before them and began pitifullie to crye and roare out At this the Nunne rose vp and with angrye countenance and loude voice commanded him to goe forth saying departe from him thowe vilde wretche departe yf I departe quoth the deuill speaking by the mouthe of the possessed man into whom shall I go By chance there was at that tyme a little hogge hard by into which she gaue him leaue to enter which he did so killing it went his waye Peter I wolde gladly be informed whether she mighte bestowe so muche as that hogge vpon the deuill Gregory The actions of our Sauiour be a rule for vs accordinge to which we may directe our life and we reade in the scripture how the legion of deuils that possessed a man saide vnto our Sauiour Yf thow doest cast vs forthe sende vs Math. 8. into the hearde of swine Who cast them out and permitted them to enter in as they desired and to drowne that hearde in the sea By which facte of our Sauiour we learne also this lesson that except almighty God giueth leaue the deuill can not haue any power against man seeing he can not so muche as enter into hogges without our Sauiours permission Wherfore necessary it is that we be obedient to him vnto whom all our enemies be subiecte that we may so muche the more be stronger then our enemies by howe muche throughe humilitye we become one with the author of all thinges And what maruaile is it yf Gods chosen seruantes liuinge yet vpon earthe can doe many straunge thinges when as theire very bones after they be dead doe often-tymes Relickes worcke miracles worcke miracles OF A PRIEST IN THE PROuince of Valeria who detained a thiefe an his graue CHAPTER XXII FOr in the prouince of Valeria this straunge miracle happened which I had from the mouth of Valentius myne Abbot who was a blessed man In that countrye there was a Priest who in the company of diuers other clerkes serued God and lead a vertuous and holy life who when his tyme was come departed this life and was buried before the churche Not far of there belonged to the churche certaine shepe-coates and the place where he laye buried was the way to goe vnto the sheepe Vpon a nighte as the Priestes were singinge within the churche a thiefe came to the saide place tooke vp a weather and so departed in all hast but as he passed where the man of God was buried there he staied and coulde goe no further Then he tooke the weather from his sholders and â—olde faine haue let it goe but by no meanes coulde he open his hande and therfore poore wretch there he stoode fast bounde with his praye before him willingly wolde he haue let the weather go and coulde not willinglye also haue carried it awaye and was not able And so verye straungely the thiefe that was affraide to be espied of liuing men was helde there against his will by one that was deade for his handes and feete were bounde in such sorte that awaye he coulde not goe When morning Singing of Mattens was come and the Priestes had ended theire seruice out they came where they founde a straunger with a weather in his hande And at the first they were in doubt whether he had taken away one of theires or els came to giue them one of his owne but he that was guilty of the thefte tolde them in what manner he was punnished Whereat they all wondred to see a thiefe with his praye before him to stande there bounde by the merites of the man of God And straighte-wayes they offered theire praiers for his deliuery and scarse coulde they obtaine that he which came to steale awaye theire goodes mighte atleast finde so muche fauor as to departe emptie as he came yet in conclusion the thiefe that had longe stoode there with his stolne weather was suffred to goe away free leauinge his cariage behinde him Peter By such factes almighty God doth declare in what swete manner he doth tender vs when he voutsafeth to worcke such pleasaunt miracles OF THE ABBOT OF MOVNT Preneste and his Priest CHAPTER XXIII Gregory ABoue the citye of Preneste there is a mountaine vpon which standeth an Abbeye of the blessed Apostle S. Peter of the monkes of which place whiles I liued man Abbey my selfe I hearde this miracle which those religious men saide they knewe to be verye true In that monastery they had an Abbot of holy life who broughte vp a certaine monke that became very vertuous whom he perceiuinge to increase in the feare of God he caused him in the same monasterie to be made Prieste who after his taking of orders vnderstoode by reuelation that his deathe was not far of and therfore desired leaue of the Abbot to make readye his sepulchre who tolde him that him selfe sholde dy before him but yet for all that quoth he go your waye and make your graue at your pleasure Away he went and did so Not many daies after the olde Abbot fell sicke of an age we and drawinge nere to his ende he bad the foresaide Priest that stoode by him to bury his body in that graue which he had made for him selfe and when the other tolde him that he was shortlie to followe after and that the graue was not bygge ynoughe for bothe the Abbot answered him in this wise do as I haue saide for that one graue shall contayne bothe our bodies So he died and accordinge to his desire was buried in that graue which the Priest had prouided
forthwith he sent his officers of execution to putt to death that most constant confessor in the verye prison where he lay which vnnaturall and blody commandement was performed accordingly for so sone as they came into the prison they claue his braynes with an hatchet and so bereaued him of mortall life hauinge only power to take that from him which the holy martir made small account of Afterwarde for the publishinge of his true glorye to the worlde there wanted not miracles from heauen for in the nighte tyme singinge was hearde at his bodye some also reporte that in the nighte burninge lampes were sene in that place by reason whereof his bodye as of him Worshippinge of martirs bodyes that was a martir was worthily worshipped of all christian people But the wicked father and murtherer of his owne sonne albeit he was sory that he had put him to deathe yet was not his griefe of that qualitye that it brought him to the state of saluation For althoughe he knewe verye well that the catholicke faithe was the truth yet for feare of his people he neuer deserued to be a professor thereof At length falling sicke a little before his deathe he commended his sonue Recharedus who was to succede him in the kingdome and was yet an hereticke vnto Bishop Leander whom before he had greatly persecuted that by his counsell and exhortation he mighte likewise make him a member of the catholicke churche as he had before made his brother Hermigildus and when he had thus done he departed this life After whose death Recharedus the kinge not followinge the steppes of his wicked father but his brother the martir vtterly renounced Arrianisme and laboured so earnestlye for the restoring of religion that he broughte the whole nation of the Visegothes to the true faithe of Christe and wolde not suffer any that was an hereticke in his country to beare armes and serue in the warres And it is not to be admired that he became thus to be a preacher of the true faith seing he was the brother of a martir whose Merit of martirs merites did helpe him to bringe so manye into the lapp of Gods churche wherein we haue to consider thaâ— he coulde neuer haue effected all this yf kinge Hermigildus had not died for the testimony of true religion for as it is written â—â—les the graine of wheat fallinge Iohan. 12. 〈◊〉 24. into the earthe doth dy it selfe remayneth alone but if it dy it bringeth forth muche fruite This we see to proue true in the members which before was verified in the heade for one died amongest the Visegothes that many mighte liue and of one graine that was sowne for the faithe a great croppe of faithefull people sprunge vp Peter A wonderfull thinge and much to be admired in these our daies OF CERTAINE BISHOPPES OF Africk who had theire tongues cut out by the Vandals that were Arrian heretickes for the defence of the catholike faithe and yet spake â—til as perfeâ—tlye as they did before CHAPTER XXXII Gregory LIkewise in the tyme of Iustinian the Emperâ—r when as the Vandals that were Arrian heretickes did grieuously perâ—ecute the catholicke faithe certaine Bishoppes continewing constant were opeâ—lye examined whom when the kinge of the Vandals sawe that he coulde neither by any wordes or rewardes drawe to imbrace his hereticall religion yet he thoughte that by tormentes he mighte doe it and therfore when he commanded them not to speake in defence of truthe and they refused to obey his precept least by silence they mighte seme to giue consent vnto wicked heresieâ— in a greate fury he commanded theire tongues to be cut out by the rootes A miraculous thinge and yet knowne to manye olde men they did as perfectlye afterwarde speake in defence of true religion as they did before when they had theire tongues safe and sounde Peter You tell me of a maruailous â—â—range thinge and greatly to be admired Gregory It is written Peter of the only sonne of the eternall father In the beginninge Ioh. 1. was the worde and the worde was with God Of whose vertue power it straighte waies followeth All thinges were made by him Why then shoulde we maruaile yf that eternall worde coulde â—â—eake without a tongue which made the tongue Peter What you say pleaseth me very well Gregory These Bishopes therfore flyinge at that tyme from the persecution came vnto the citye of Constantinople and at suche tyme as my selfe about the affaires of the churche was sent thither vnto the Emperor I founde there a Bishop of goode yeares who tolde me that he sawe them him selfe speake without tongues for they opened theire mouthes and saide Beholde and see howe we haue no tongues and yet doe speake for as he saide theire tongues being cutt of by â—he rootes there seemed as it were a deep hole in theire throate and yet thoughe theire mouthes were empâ—ye they pronounced theire wordes very plaine and distinctlye One of which falling afterwarde in that place into carnall synne was forthwith depriued of that supernaturall gifte and that by the iust iudgement of almighty God seing reason requireth that he which was carelesse to preserue the continencye of his body which he had shoulde not any longer vtter the wordes of truth without the tongue of his body which he had not But because I haue now spoken sufficient for the condemnation of Arrianisme therfore I will returne to entreate of such other miracles as haue lately fallen out here in Italy OF THE SERVANTE OF GOD Eleutherius CHAPTER XXXIII ELeutherius of whom I made mention before father of the abbey of the Euangelist S. Marcke which is in the suburbes of the citye of Spoleto liued longe tyme together with me in this city in my monasterye and there ended his daies Of whom his monkes doe reporte that by his teares he raised vpp one that was deade for he raised vpp one that was deade for he was a man of such simplicitye and compunction that no doubt but those teares comminge from his humble and simple soule were of force to obtaine many thinges of almighty God One miracle of his I will nowe tell you which him â—elfe beinge demanded by me did with great simplicity confesse As he was trauailinge vpon a certaine daye and not findinge at mighte any other place to lodge in he went to a Nunnery wherein there was a little boye which the wicked spirit did vsually euery nighte torment The Nunnes giuinge entertainement to the man of God desired him that the saide little boye mighte remaine with him all nighte where-with he was well content In the morninge the Nunnes diligently enquired of the father yf the childe had not bene sore troubled and tormented that nighte who maruailinge why they asked that question answered that he perceiued not any such thinge Then they tolde him howe a wicked spirit did euerye nighte pitifully afflict the childe and earnestly desireâ— him that he wolde take him home to his owne Abbey
because theire hartes could not endure to beholde any such misery The olde man yelded to theire request and so caried away the boy home to his owne monastery where he remayned longe tyme safe and sound the deuill not presuminge to touche him Wherevpon the olde man seeinge him to continew so wel was immoderatly glad thereof therfore in the presence of the monkes he spake thus The deuill did dally with those sisters but nowe he hathe to doe with the seruauntes of God he dare not come nere this boye He had scarse vttered these wordes when as in that verye instant the poore childe was in the presence of them all possessed anâ— pitifully tormented which the olde man beholdinge straighte-waies lamented and fell a weepinge and perseueringe so a longe tyme the monkes came to comfort him but he answered them sayinge Beleue me quoth he none of you shall this daye eate any breade vnlesse this boye be dispossessed Then with the rest of the brethren he fell prostrat to his praiers and there they continewed so longe vntill the boye was deliuered from his former tormentes and besides so perfectly cured that the wicked spirit neuer after presumed to molest him any more Peter I verily suppose that he synned a little in vaine glorye and that Gods pleasure was that the other monkes shoulde cooperate to the dispossessinge of the deuill Gregory It is euen so as you saye for seing he could not alone beare the burthen of that miracle it was deuided amongest the rest of his brethren Of what force and efficacye this mans praiers were I haue founde by experience in my selfe for being vpon a tyme when I liued in the Abbey so sicke that I ofteÌ„ sounded and was by meanes thereof with often panges continually at deathes dore and in such case that vnlesse I did continually eate some thinge my vitall spirit was goinge awaye Easter daye was at hande and therfore when I sawe that vpon so sacred a vigill I coulde not refraine from often eating Prescript daies of fasting in which not only olde persones but euene children vse to fast I was more afflicted with griefe then grieued with myne infirmitye yet at length my sorrowfull soule quickly founde out a deuise and that was to carrye the man of God secretly into the oratorye and there to intreat him that he wold by his praier obtainâ— for me of God so muche strength and abilitye as to fast that day which fell out accordinglye for so sone as we came into the oratorye with humilitye and teares he fell to his praiers and after a while hauinge made an ende he came forthe and vpon the wordes of his blessed praiers my stomacke grewe so stronge that I did not so much as thincke of any meate nor feele any griefe at all Then I began to marâ—aile at my selfe and to thincke in whaâ— case I was before and how I felt my selfe nowe and when I thoughte vpon my former sickenes I founde none of those panges with which before I was trobled and when my minde was busied about the affaires of the Abbey my sycknes was quite out of my memory yea as I saide yf I did thâ—ncke thereof yet feelinge myselfe so well and stronge I began to doubte whether I had eaten or no. When euening was come I founde my selfe so lustye that I coulde very well haue fasted vntill the next daye And by this means hauinge experience of his praiers in my selfe I made no doubt but those thinges also were true which in other places he did thoughe my selfe was not then present Peter Seinge you tolde me that he was a man of great compunction desirous I am to be better informed touchinge the efficacye of compunction and teares and therefore I praye you let me vnderstande howe manye kindes of compunction there be OF THE DIVERS KINDES of compunction CHAPTER XXXIIII Gregory COmpunction is deuided into many kindeâ— to witt when euery synne is of penitent men in particular bewaileâ— whereof the prophet Ieremye in the person of penitent synners speaketh thus Myne eye hath Thren 3. brought forth diâ—isions of waters But speaking more properlye there be especiallie two kindes of compunction for the soule that thirsteth after God is first sorrowfull in harte for feare and afterwarde vpon loue For first it is grieued and weepeth because callinge to minde former synnes committed it feareth to endure for punnishment of them euerlastinge â—ormentes but when longe anxiety and sorrowe hath bannished awaye that feare then a certaine securitye of the hope of pardon doth followe and so the soule is inflamed with the â—oue of heauenly delightes and whereas before it did weepe for feare of eternall payne afterward it powreth out teares that it is kept from euerlastinge ioyes For the soule doth then conâ—emplat those glitteringe quires of Angels that heauenly companye of those blessed spirites that great maiesty of the eternall beholdinge the face of God and doth lament so muche more now because it wanteth that euerlasting felicitye then it wept before at the feare of eternall punnishement Which thinge in scripture is mystically sett downe in an holy and true historye for there we reade howe Axa the daughter of Caleb riding vpon an asse did sighe when her father demaÌ„ded what the matter was she ansvvered him thus Giue me your blessinge a southern Iosue 15. and dry lande you haâ—e giuen me ioyne also a wattery and he gaue her a watterie grounde aboue and beneath For Axa then rideth vpon the asse when our soule doth subdue and gouerne the sensuall motions of the fleshe which sighinge doth craue wett grounde of her father when it doth with contrition and sorrowe of harte desire of our creator the grace of teares weeping For some there be vpon whom God hath bestowed such a gifte that they will speake freely in defence of iustice helpe them that be oppressed giue almes to the poore and be zealous in religion but yet haue they not obtained the grace of teares these be they that haue grouÌ„de towardes the South and that which is drye but yet do they want that which is moist and wett because albeit they be diligent and feruent in goode worckes yet requisit it is that they sholde also either for feare of hell or the loue of heauen bewaile the sinnes of theire life past But because as I saide there be two kindes of compunction therfore her father gaue her that which was wettaboue and also wett beneathe for our soule doth then receiue that which is wett aboue when it is grieued and doth weepe for the desire of heauen and it doth then possesse that which is â—â—ett beneath when it is affraide and poureth forth teares for the feaâ—e of hell fire and albeit that which is â—â—ett beneathe is bestowed vpon our sâ—ule before that which is weet aboue yet because the compunction of loue is the more excellent conuenient it was that the grounde which was wett aboue shâ—ulde be first named
so he will depart from you very well contented But they seeing no oile to runne forth and hearinge him yet for all that so earnest to haue his bottle filled fell into a greate rage and railed mightely vpon him Then the man of God seeinge that no oile came from the presse called for vvater vvhich he blessed before them all and vvith his owne handes cast it vpon the prâ—sse A miracle wrought by holie water and forthwith by vertue of that benediction such plentye of oile ranne forthe that the Lombardes who before had longe laboured in vaine did not only fill theire owne vessels but also his bottle giuing him thanckes for that comminge to begge oile by his blessinge he bestowed that vpon them which him selfe had demanded At an other tyme when a great dearth was in the countrye the man of God being desirous to repaire the church of S. Laurence burnt before by Churches dedicated to sainctes the Lombardes he hired for that ende many cunning workemen and diuers other labourers who of necessity were daily to be maynetained but so greate was the scarsitye that he wanted breade to relieue them where vpon his worckmen cryed out for meate because they were fainte and could not labour The man of God hearing this gaue them comfortable wordes promisinge to supplye theire want yet inwardlye verye muche was he grieued beinge not able to performe what he had saide Goinge therfore vp and downe in great anxietie he came to an ouen wherein the neighbours that dwelt by had the daye before baked breade and stooping downe he looked in to see whether they had by chance lefte any breade behinde them where he founde a loase both greater and whiter then commonly they vsed which he tooke awaye but yet wolde he not by and by giue it to his vvorckemen least perhappes it belonged to some other body and so mighte as it vvere of compassion to other haue committed a synne him selfe and therfore he did first shevve it to all the vvemen there about inquiringe vvhether it vvere any of theirs but all denied it sayinge that they had all receiued theire iust number of â—oaues Then the man of God in great ioy vvent vvith that one â—oafe to many vvorckemen vvishinge them to giue thanckes to almighty God tellinge them hovve his goodenes had prouided them of necessarye foode and forthvvith he sett that loafe before them vvhereof vvhen they had satisfied them selues he gathered vp more pieces of breade vvhich remayned then the vvhole loafe it selfe vvas before in quantitye The daye follovvinge againe he sett it before them and againe the pieces remayninge vvere far more them the former fragmentes so for the space of tenne daies together all those artiâ—icers and vvorckemen liued vpon that one loafe and vvere very vvell satisfied some thinge remayninge euerye daye for the next as thoughe the fragmentes had by eatinge encreased Peter A strange thinge and not vnlike to that notable miracle of our Sauiour and therfore vvorthye to be admired of all Gregory Our Sauiour at this tyme Peter voutsafed by his seruaunt to feede manye vvith one loafe vvho in tymes past by him selfe feed fiue thousande Ioan. 〈◊〉 vvith fiue loaues and doth daily of a fevve graines of corne produce innumerable eares of vvheate vvho also out of the earth brought forth those very graynes and more then all this created all thinges of nothinge But to the end you shoulde not maruaile any longer vvhat by Gods assistance the venerable man Sanctulus vvrought outvvardlye I vvill novv tell you vvhat by our Lordes grace he vvas invvardlye in his soule Vpon a certaine daye the Lombardes had taken a Deacon vvhom they kept in prison vvith a purpose to put him to death When eueninge vvas come the man of God Sanctulus intreaâ—ed them to set him at liberty and to graunt him his life but vvhen he savve that he coulde not obtayne that â—auor at theire handes but that they vverefully resolued to haue his life then he beseeched them that they wolde at least committ him to his keeping vvherewith they were content but with this condition that yf he scaped away that then him selfe should dy for him The man of God was very well content and so he receiued the deacon into his owne charge and custodye The midnighte followinge when he sawe all the Lombardes fast a slepe he called vp the Deacon willing him quickly to rise vp and to runne away as fast as he coulde and almighty God quoth he deliuer the out of theire handes To whom the Deacon knowing what he had promised saide Father I can not runne away for yf I do out of all doubt they will putt you to death yet for all this Sanctulus enforced him to be gone with all spede saying vp and awaye and God of his goodenes defende and protect you for I am in his handes and they can do no more vnto me then his diuine Maâ—estye shall giue them leaue Vpon these wordes awaye went the Deacon and he that had vndertaken his safe-keepinge as one that had bene deceiued remayned behinde In the morning the Lombardes demanded of Sanctulus for theire prisoner who tolde them that he was runne awaye Then quoth they you best knowe what is conuenient for you to haue yea marye that do I answered the seruant of God with great constancye well quoth they thou art a goode man and therfore we will not by diuers tormentes take avvay thy life but make câ—oise of what death thou vvilt to vvhom the man of God ansvvered in this manner Here I am at Gods disposition and pleasure kill me in such sort as he shall vouchsafe to giue you leaue Then all the Lombardes that were present agreed to haue him beheaded to the end an easy and quick death mighte sone dispatche him When it was giuen out abroade that Sanctulus vvas to dye whom for his vertue and holines they greatly honoured all the Lombardes that were in those partes repaired thither being glad such cruell mindes they haue to beholde him putt to death and when all the a â—mye was gathered together they brought him forth to execution and the strongest man amongest them was chosen out to cutt of his head at one blowe The venerable man besett with armed soldiars betooke him selfe to his vsuall weapons for he desired them to giue him a little leaue to praye which when he had obtained he cast him selse prostrat vpon the earth and fell to his deuotions in which after he had continewed for a goode space the executioner spurned him vp with his foote bidding him rise kneele downe and to prepare him selfe for death The man of God rose vp bowed downe his knee and helde forth his heade and beholding the drawne sworde readye to dispatch him these only wordes they saide that he spake aloude O Sainct Iohne holde that sworde Then Praier to Saint Iohne the foresaide executioner hauing the naked weapon in his hand did with all his force lifte vp his
arme to strike of his head but by no meanes coulde he bring it downe againe for it became suddainly so stiffe that it remained still aboue the man being not able once to bende it downewarde Then all the Lombardes who came to feede theire eies with the lamentable sighte of his death began with admiration to praise Gods name and with feare to reuerence the man of God for they now sawe apparantlye of what great holines he was that did so miraculouslye staye the arme of his executioner aboue in the ayre Then they desired him to rise vp which he did but when they required him to restore his executioners arme to his former state he vtterly refused sayinge By no meanes will I once pray for him vnlesse before hande he sweare vnto me that he will neuer vvith that arme offer to kill any christian more The poore Lombarde vvho as vve may truly saye had stretched out his arme against God enforced vvith this necessitye tooke an oath neuer more to putt any Christian to death Then the man of God commanded him to putt downe his arme which forthwith he did he commanded him also to putt vp his sworde which in like manner he performed All the Lombardes by this perceiuing him to be a man of rare vertue began in all hast to present him with the giftes of such oxen and other cattle as before they had taken from others but the man of God vtterly refused all such kinde of presentes desiringe them rather yf they ment to bestowe any thinge vpon him worth the giuinge that they wolde deliuer vnto him all such prisoners as they had in theire keeping that he mighte haue some cause in his praiers to commend them to almighty God To which request of his they condescended and so all the poore captiues were discharged and thus by Gods sweete prouidence one offering him selfe to dy for an other manye were deliuered from death Peter A strange thinge it was and althoughe I haue hearde the same story by the relation of others yet I can not denye but so often as I heare it repeated it seemeth still vnto me as thoughe it were freshe newes Gregory There is no cause why you sholde admire Sanctulus for this thing but ponder with your selfe if you can what manner of spirit that was which possessed his simple soule and did aduaunce it to so highe a perfection of vertue For where was his minde when he offered him selfe with such constancye to dy for his neighbour and to saue the temporall life of his brother contemned his owne and put his heade vnder the executioners sworde what force of true loue did then harbor in that hart when he nothinge feared death to preserue the life of an other Ignorant I am not that this venerable man Sanctulus could scant reade well and that he knewe not the preceptes of the lawe yet because charitye is the fulfilling of the lawe by louing God and his neighbour he kept the whole lawe and that which outwardlye lacked in knowledge did in wardlie by charity liue in his soule And he perhappes who neuer read that which S. Iohne the Apostle saide of our Sauiour to witt that as he Ioan. 13. v. 16. yeelded his life for vs so we likewise shold yeeld our liues for our brethren yet that great highe precept of the Apostle he knewe more by action then by speculation Let vs here yf you please compare his learned ignorance with our vnlearned knowledge Where our kinde of 〈…〉 inge is nothing worth his is of 〈…〉 t price and estimation we destit◠〈…〉 vertue doe speake thereof and as 〈…〉 vere in the middes of plentifull 〈…〉 s smell of the fruite but do not 〈…〉 e thereof He knewe full well 〈…〉 we to gather and tast of the fruite 〈…〉 elfe althoughe he lacked the smell 〈…〉 wordes and vaine speeche Peter What I pray doe you thincke is the 〈…〉 ause that goode men are still taken 〈…〉 vvaye and such as for the benefit and 〈…〉 dification of many might liue still in this vvorlde either are not to be founde at all or at least verye fevve can be hearde of Gregory The malice and vvickednes of them that remayne behinde in the vvorlde deserueth that those shoulde quickly be taken avvaye vvho by theire life mighte much helpe vs and for as much as the vvorlde dravveth tovvardes an end Gods chosen seruantes are taken out of it that they fall not into more vvicked tymes and therfore from hence it commeth that the prophet saith The iust man doth perish and there is Esay 5. none that doth ponder it in his hart and men of mercye are gathered together because there is none that hath vnderstandinge And from hence also it proceedeth that the scripture saith Open ye that they may goe forth Ierem. 50. which doe tread it vnder foote Hence likewise it is that Salomon saith There is a Eccles 3. time of casting stones abroad and a tyme of gathering them together And therfore the nerer that the worlde draweth to an end so much the more necessary it is that the liuing stones shold be gathered together for the heauenly building that our celestiall Ierusalem may arriue to the full measure of his whole perfection And yet doe I not thincke that all Gods elect seruaÌ„tes are so taken out of the worlde that none but the wicked remayne behinde for synners wolde neuer be conuerted to the sorrowe of true penance yf they had not the examples of some goode people to prouoke them forwarde Peter Without cause doe I complaine of the death oâ—goode men wheÌ„ as daily I see them also that be wicked in great numbers to depart this life OF THE VISION OF REdemptus Bisshop of the city of Ferenti CHAPTER XXXVIII Gregory VVOnder nothing at this Peter for you knevve very vvell Redemptus Bishop of the city of Ferenti a man of venerable life vvho died almost seuen yeares since vvith vvhom I had familiar acquaintance by reason that he dvvelt not far from the Abbey in vvhich I liued This man vvhen I asked him for the matter vvas very vvell knovvne far and nere tolde me that vvhich by diuine reuelation he had learned concerning the ende of the vvorlde in the tyme of Ioâ—â—e the yonger vvho vvas my prededecessor For he saide that vpon a certaine daye as he vvas according to his manner visiting of his Diocesse he came to the Church of the blessed martir Euthicius and vvhen it vvas nigh the vvolde nedes be lodged nighe to the sepulchre of the martir vvhere after his trauail he â—eposed him selfe About midnighte being as he saide him selfe neither perfectly waking nor yet sleeping but rather heauy of sleepe he felt his waking soule oppressed with great sorrowe and being in that case he sawe the same blessed martir Euthicius standing before him who spake thus Art thou waking Redemptus to whom he answered that he was Then the martir saide The end of all fleshe is come the
they heard a noise as it were of many that came in and the cell dore shaken and thrust open as thoughe there had bene a greate presse of people and as they saide they heard a greate company come in yet they saw no body and that by reason of great feare and much lighte for both feare did make them to hold theire eies downe-warde and the brightenes of such plentye of lighte did so dazell them that they coulde not beholde any thinge Straighte after that lighte followed a wonderfull pleasaunt smell which did greatly comfort theire fearefull heartes Romula perceiuing that they coulde not endure that abundance of lighte with sweete wordes comforted Redempta that stoode trembling by her beds side saying Be not affearde mother for I shall not dy at this tyme and when she had often repeated those wordes by little and little the lighte vanished awaye but yet the sweete smell remayned still and so continued both the next and the thirde day after Vpon the fourth nighte againe she called for that her mother and when she was come she desired to receiue the Sacrament and so she did and beholde before Redempta or her other disciple departed from her beddes side suddainlye they hearde two quires singing before the dore without and as they saide they perceiued by theire voices that the one was of men that began the psalmes and the other of wemen that answered and whiles these heauenly funerals were in celebratinge before the cell dore that holy soule departed this life and was caried in that manner vp into heauen and the higher those two quires did ascende the lesse did they heare that celestiall musick vntill at length they heard no more and beside that sweet and odoriferous smell which before they felt vanished quite awaye OF THE DEPARTVRE OF the holy Virgin Tarsilla CHAPTER XVI SOmetyme also for the comfort of the soule that departeth there appeareth vnto it the author him selfe of life and rewarder of all vertue for proffe whereof I will here report that which I remember also to haue spoken of in myne Homelies concerninge myne aunt Tarsilla who in the company of two others of her sisters had for continuance in praier grauitye of life singularity in abstinence arriued to the topp of perfection To this woman Felix my great grand-father sometyme Bishop of this sea of Rome appeared in vision and shewed her the habitation of euerlasting lighte speaking thus Come with me and I will entertaine you in this dwelling place of lighte Shortly after taken with an agew she was broughte to the last cast and as when noble men and wemen ly a dyinge manye do visit them for the comfort of theire friendes so diuers both men and wemen at the tyme of her departure were come which stoode round about her bedde at what tyme she suddainlye casting her eies vpwarde behelde our Sauiour comminge wherevpon looking earnestly vpon him she cried out to them that were present Away awaye my Sauiour Iesus is come and so fixinge her eies vpon him whom she behelde her holy soule departed this life and such a wonderfull fragrant smell ensued that the sweetnes thereof gaue euident testimony that the author of all sweetnes was there present Afterwarde when her deade bodye according to the manner was made ready to be washed they founde that vvith long custome of praier the skin of her armes and knees vvas like a camels become harde and so her deade bodye gaue sufficient testimonye vvhat her liuing spirit had continually practised OF THE DEPARTVRE OF a yonge maide called Musa CHAPTER XVII NEither must that be forgotten vvhich the seruant of God before mentioned called Probus vsed to tell of a little sister vvhich he had called Musa for he saide that one nighte our blessed Lady appeared vnto her in vision shewing her sundrye yonge maides of her owne yeares doathed all in vvhite vvhose company she much desiring but yet not presuminge to go amongest them the Blessed Virgin asked her whether she had any â—ninde to remaine with them and to liue in her seruice to whom she ansvvered that willingly she wolde Then our blessed Lady gaue her in charge not to behaue her selfe lightely nor â—o liue any more like a girle to abstaine also from laughinge and pastime telling her that after thirty daies she sholde amongest those virgins which she then sawe be admitted to her seruice After this vision the yonge maide forsooke all her former behauior and with greate grauitye reformed the leuitye of her childish yeares which thinge her parentes porceiuing and demanding from whence that change proceded she tolde them what the blessed mother of God had giuen her in commandement and vpon what daye the was to go vnto her seruice Fiue and twenty daies after she fell sicke of an agewe and vpon the thirtith daye when the houre of her departure was come she behelde our blessed Lady accompanied vvith those Virgins vvhich before in vision she savve to come vnto her and being called to come avvaye she ansvvered vvith her eies modestlye cast do vvnevvarde and very distinctlye spake in this manner Beholde blessed Lady I come beholde blessed Lady I come in speaking of vvhich vvordes she gaue vp the ghost and her soule departed her virgins bodye to dvvell for euer vvith the holy virgins in heauen Peter Seing mankinde is subiect to many and innumerable vices I thincke that the greatest parte of heauen is replenished vvith little children and infantes HOVV CERTAINE YONGE CHILdren are hindred from heauen by theire parentes wicked education as is shewed by the example of a blasphemous yonge boye CHAPTER XVIII ALthoughe we oughte not to doubt but beleeue that all infantes which be baptized and dye in theire infancye goe to heauen yet no pointe of our beleefe it is that all little ones vvhich can speake do come vnto that holy place because some little children are kept from heauen by theire parentes which bring them vp wickedly and in lewde life For a certaine man in this city well knowne to all some three yeres since had a childe as I thinck fiue yeres olde which vpon too much carnal affection he brought vp very carelesly in such sort that the little one a lamentable case to speake of so sone as any thinge went contrary to his â—â—inde straighte-waies vsed to blaspheâ—â—e the name of God This childe in that great mortality which happened three yeres since fell sicke and came to the pointe of death and his father holding him at that tyme in his armes the childe as they saye which were then present behelde with trembling eies certaine wicked spirites comminge towardes him at which sight he began to crye out in this manner Kepe them away father kepe them awaye and crying so out he turned a waye his face wolde haue hidd him selfe in his fathers bosome who demaundinge why he was so affraide and what he savve O father quoth he there be black a mores come to carry me awaye after which wordes
it sholde be purged And here of it commeth that reprobates receiue superioritye and power ouer others who at theire death be so much the more punnished for that they vsed theire cruell authoritye against Gods seruantes as the foresaide wicked and wretched man whom God suffred not to triumphe ouer that venerable Deacon thoughe he permitted him to kill his bodye which thinge to be true we learne also out of holy scriptures For that man of God which was sent against Samaria because contrarye to 3. Reg. 19. Gods commandement he did eate in in his iorny was slayne by a lion and yet in the same place we reade that the lion stoode by the mans asse and did not touche his dead bodye By which we perceiue that his synne of disobedience was by that his death pardoned because the same lion that feared not to kill him presumed not yet to touch his dead carcasse for licence he had for the one but no leaue was graunted for the other because he that was culpable in his life hauing his synne of disobedience now punnished was iust by his death and therfore the lion that before slewe the body of a synner preserued afterward the corps of a iust man Peter Your discourse pleaseth me very well yet willing I am to knowe whether before the resurrection the soules of iust men do enter into the kingdome of heauen VVHETHER THE SOVLES OF iust men be receiued into heauen before the general resurrection of our bodies CHAPTER XXV Gregory THis thinge speaking generallye Al iust men go not straighte to heauen of all iust men can neither be affirmed nor denied for the soules of some iust men remayninge as yet in certaine mansions be differâ—ed from heauen by which staye of theirs what els do we learne but that they lacked some-what of perfect iustice And yet is it more clere then daye that the soules of them that be perfect do straighte after death possesse the ioyes of heauen the truthe where of Christ him selfe assureth vs when he saith VVheresoeuer the body shal be thither will the Luc. 17. eagles be gathered together for where our Sauiour is present in bodye thither without all question doe the soules o â— iust men assemble them selues and S. Paul saith I desire to be dissolued and to â— Philip. 1. with Christ He therfore thaâ— doubteth not Christ to be in heauen how can he doubt that S. Paules soule is in the same place which Apostle speaketh also of the dissolution of his body and his dwelling in heauen in these wordes VVe knowe that if our terestrial house of 2 Corint 5. this habitation be dissolued that we haue a buildinge of God and house not made with handes but euerlasting in heauen Peter If iust mens soules be already in heaueÌ„ what then shall they receiue for a rewarde of theire vertuous and iust life at the daye of iudgement Gregory Whereas nowe theire soules be only in heauen at the day of iudgement this further increase of ioye shall they haue that theire bodies also shall be partakers of eternall blisse and they shall in theire fleshe receiue ioye in which for Christes sake they suffred griefe and toâ—mentes In respect of this there douole glorye the scripture saith In theire land they shal possesse double Esay 61. thinges and it is written of the soules of the iust that before the day of resurrection To euery one of them white stoales Apocalip 6. were giuen and it was saide to them that they should rest yet a little tyme vntill the number of theire fellow-seruantes and brethren were complete They therfore that now receiue but one stoale in the daye of iudgement shall euery one haue two because nowe they reioyce only for the felicitye of theire soules but then shall they enioye the endlesse glorye of bodye and soule together Peter I graunt it to be as you saye but what I beseech you is the reason that ostentymes those which ly a dyinge do prophecye and tell of many thinges to come BY VV HAT MEANES IT FALLETH out that those which ly a dying do prophecye of thinges to come and of the death of a certaine aduocat os that also which was reuealed to the monkes Gerontius and Mellitus of the death of a boye called Armentarius and of the diuersitye of tongues CHAPTER XXVI Gregory SOmetyme the soule it selfe by reason of the spirituall nature vvhich it hath doth foresee some thing which will so fall out and sometyme soules before theire departure come to the knowledge of future thinges by reuelation sometyme also when they are straight-waies to leaue the body by heauenly inspiration they penetrate with theire spirituall eies the secrets of heauen For that the soule by reason of the spirituall nature which it hath doth knowe thinges to come certaine it is by that which happened to a certaine aduocate in this citye who died two daies agoe of a paine in his side For a little before his death he called for his boye to giue him his apparrel that he mighte rise vp and walke who supposinge him not to knowe what he saide refused to do what he willed him Where vpon herose vp put on his clothes and saide that he wolde go to the churche of S. Sixtus which is in the waye called Appia and when not longe after his sicknes increasing lie departed this life determined it was that his bodâ—e sholde be buried in the churche of S. Ianuarius the martir which standeth vpon the way called Prenestina But because they which had the care of his buriall thoughte iâ— too far of suddainlye they resolued vpon a newe course and so going forth with his corps by the waye called Appia not knowinge what he had saide they buried him in that church which before he mentioned and seing it is well knowne that he was a man giuen to the worlde and one that soughte after earthly gaine how coulde he know that which fell out but that the force and spirituall nature of his soule did foresee what shoulde become of his bodye That those also which lye a dyinge do oftentymes by diuine reuelation foretell what shall happen afterwarde we may learne by such thinges as haue fallen out amongest vs in diuers Abbeyes For ten yeares since there was a monke in my Monasterye called Gerontius who lying sore sicke sawe by vision in the nighte tyme certaine white men bewtifully apparrelled to descende from aboue into the Monasterye and standing by his beddes side one of them saide The cause of our comminge hither is to choose out certaine of Gregories monkes to sende them abroade vnto the warres and forthwith he commanded an other to write in a bill the names of Marcellus Valentinian Agnellus and diuers others whose names I haue nowe forgotten that being done he saide further Putt downe also the name of him that nowe beholdeth vs. By which vision he being assured of that which would come to passe the next morning he tolde the
monkes who they were that should shortly dy out of the Monasterye adding also that him selfe was to followe them The next day the foresaide monkes fell more dangerously sicke and so died all in that verye order which they were named in the bill Last of all him selfe also departed this life who hade foretold the departure of thee other monkes before him Likewise in that mortalitye which three years since lamentablye afflicted this towne there was in the Monasterye of the citye of Portua a yonge monke called Mellitus a man of wonderfull simplicitye and humilitye whose last daye being come he fell desperatlye sicke of the common disease which when venerable Felix Bishop of the same place vnderstoode by whose relation my selfe haue learned this storye verye carefull he was to visit him and with sweete wordes to comfort him against death adding not-withstandinge that by Gods grace he mighte liue longe in this worlde To whom the sicke man answered that his tyme was at hande saying that there came vnto him a yonge man with letters willing him to open and reade them which when he had done he saide that he founde both his owne name and all the rest of them which the Easter before had bene baptized by that Bishop written in letters of golde and first of all he saide that he founde his owne name and afterwarde the rest of them that were christned at that tyme by which he made no doubt but that both him selfe and the rest shoulde shortly depart this life and so it fell out for he died that very daye and after him followed all those which had before benebaptised so that within the space of a fewe daies no one of them was left aliue Of whom no question can be made but that the reason why the foresaide seruaunt of God saw them written in gold was because theire names were written in heauen in the euer lasting sighte of God And as these men by diuine reuelation knewe and foretolde such thinges as were to come so sometymes soules before theire departure not in a dreame but waking may haue some taste of heauenly mysteries For you were well acquainted with Ammonius a monke of my Monasterye who whiles he liued in a secular vveede and vvas Secular weede◠married to the daughter of Valerianus a lavvyer in this citye continuallye and vvith all diligence he follovved his busines by reason vvhereof he knevve vvhatsoeuer vvas done in his father in lawes house This man tolde me hovv in that great mortalitye vvhich happened in this citye in the tyme of that noble man Narsus there vvas a boye in the house of the foresaide Valerianus called Armentarius vvho vvas verye simple and passing humble when therfore that mortall disease entred that lawyers house the foresaide boy fell sicke thereof and was brought to the pointe of death who suddainly falling into a traunce and afterward comming to him selfe againe caused his master to be sent for to whom he told that he had bene in heauen and did knowe who they were that should dy out of his house Such and such quoth he shall dye but as for your selfe feare nothinge for at this tyme dy you shall not And that you may be assured that I haue verily bene in heauen beholde I haue there receiued the gift to speake with all tongues you knowe well ynoughe that ignorant I am of the greke tongue and yet will I speake greeke that you may see whether it be true that I saye or no. Then his master spake greke and he so answered him in that tongue that all which were present did much maruaile In the same house there was a Vulga◠seruant to the foresaide Narsus who in all hast being brought to the sicke person spake vnto him in the Vulgarian tongue and the boye that was borne and broughte vp in Italye answered him so in that barbarous language as thoughe he had bene borne and bredd in that countrye All that hearde him thus talking wondred much and by experience of two tongues which they knewe very well that before he knewe not they made no doubt of the rest thoughe they could make no trial thereof After this he liued tvvo daies and vpon the thirde by vvhat secret iudgement of God none can tell he tare and rent vvith his teth his ovvne handes and armes and so departed this life When he was deade all those whom before he mentioned did quicklye follow after and besides them none in that house died at that tyme. Peter A verye terrible thinge it is that he which merited so great a grace should be punnished with so pitifull a death Gregory Who is able to enter into the secret iudgements of God Wherfore those thinges which in diuine examination we can not comprehend we ought rather to feare then curiouslye to discusse OF THE DEATH OF THE Earle Theophanius CHAPTER XXVII ANd to prosecute what we haue already begun concerning the propheticall knowledge of those that dye I will nowe tell you that which when I was in the citye of Centumcellis I vnderstoode by the relatiō of many touching Theophanius Earle of that place For he was a man of great mercye and compassion and one that did many goode worckes but especiallye he was giuen to goode house-keeping and hospitalitye True it is that following the affaires of his Earldom he spent much tyme about earthly and worldlye busines but that rather of necessitye and duty then according to his owne minde and desire as his vertuous ende afterwarde declared For when the tyme of his death was come there arose a great tempest which was likelye to hinder the funeralles where at his wife pitifullye weeping asked him in this manner what shall I do or how shall we carye you to be buried seing the tempest is so terrible that none can stir out of doores To whom he answered thus weepe not good wife for so sone as I am deade you shall haue faire wether and when he had so saide he gaue vp the ghost and straighte-waies the aier became clere and the tempest ceased after this miracle one or tvvo more follovved For vvhereas his handes and feete vvere vvith the goute before svvolne and festered and by reason of much corrupt matter did sauour and smell yet vvhen he vvas dead and his body after the manner came to be vvashed they founde his handes and feete so sounde and vvhole as though they had neuer bene trobled vvith any such sores at all Fovver daies after his burial his vvife vvas desirous to haue the marble stone that lay vpon him changed vvhich being done such a fragrant and pleasant smell came from his bodye as thoughe in steade of wormes spices had sprunge out of that corrupt carcasse of which strange thinge when I did in my Homelies make publicke mention and certaine incredulous persons doubted thereof vpon a daye as I was sitting in the companye of diuers noble men those very vvorkmen which had changed the tombe stone came vnto me about busines of
theire owne whom in the presence of the clergye nobilitve and common people I examined touching that miracle and they all affirmed it to be most true sayinge that they were in a strange manner replenished with that swete smell and they added also certaine other thinges concerninge his sepulchre that made the miracle greater which not to be ouer longe I meane to passe ouer with silence Peter I perceiue nowe that my former question is sufficientlye satisfied yet an other remaineth which troubleth my minde and that is seinge you affirmed before that holy mens soules which departe this life be nowe in heauen it followeth consequentlye that the soules of the wicked be also in hell and yet ignorant I am whether it be so or no for mans ymagination can not conceiue howe the soules of synners can be tormeâ—ted before the daye of iudgement THAT AS VVE BELEVE THE SOVles of iust and perfect men to be in heauen so we ought also to beleue that the soules of the wicked after theire departure from the body be in hell CHAPTER XXVIII Gregory YF by the testimonye of holy scripture you beleeue that the soules of holy and perfect men be in heauen by the same reason ought you also to beleeue that the soules of the wicked be in hell for as iust men do reioice and be glad at the retribution of eternal iustice so necessary it is that the wicked at the same iustice sholde be grieued and tormentedâ— for as heauenly felicitye doth glad the elect so vve oughte to beleeue that from the daye of theire departure fire doth afflict and burne the reprobat Peter With vvhat reason can vve beleeue that corporall fire can holde and torment an incorporall thinge THE REASON VVHY VVE ought to beleeue that corporal fire can hold and torment the spirites that be without bodies CHAPTER XXIX Gregory YF a spirit vvithout a body can be holden and kept in the bodye of a liuing man vvhy like vvise after death maye not an incorporal spirit be holden and kept in corporall fire Peter The reason vvhy an incorporal spirit in euerye liuing man is kept in the bodye is because it doth quicken and giue life to the bodye Gregory Yf an incorporall spirit Peter may be kept in that to vvhich it giueth life vvhy also for punnishement may it not be kept there where it continually dieth And we saye that a spirit is holden by fire to the end that in the torment thereof it maye both by seeing and feeling be punnished for the soule by seeing of the fire is afflicted burned it is in that it seeth it selfe to be burned and so it falleth out that a corporall thinge may burne that vvhich hath no bodye whiles that an inuisible burninge and sorrowe is drawne from visible fire and the incorporall soule by meanes of corporall fire maye be tormented with a spirituall and incorporall flame although out of the Gospell we also learne that the soule is not only tormented by seeing the fire but also by the feeling thereof for the riche glutton as our Sauiour saith was buried in hell And he giueth vs to vnderstande that his soule was kept in fire in that he telleth vs how he did beseech Abraham speaking to him in this manner Send Lazarus Luc. 16. that he may dipp the topp of his finger into the water and may refrethe my tongue because I am tormented in this flame Seing then truth it selfe assureth vs that the sinfull rich man was condemned into fire what wise man can deny that the soules of the reprobat be detained in fire Peter Both reason and testimonye of scripture draweth my minde to beleue what your saye but yet when I thinke not of them it returneth againe to his former opinion for I neither see nor can perceiue how a corporall thinge can holde and torment that which is incorporall and without bodye Gregory Tell me I praye you whether do you thincke that those Angels which fell from heauen haue bodies or no Peter What man that hath his wittes vvill say that they haue any bodies Gregory And whether do you thincke that the fire of hel is corporal or spirituall Peter I make no doubt but that it is corporall seinge most certaine it is that bodies be burned therewith Gregory And as certaine it is that at the daye of iudgement our Sauiour shall saye to the reprobate Go into euerlasting Math. 25. fire which is prepared for the deuil and his angels Yf then the deuill and his angels thoughe without bodies shall be tormented with corporall fire what maruail is it that the soules after theire departure and before they be vnited againe to theire bodies may in like manner suffer corporal tormentes Peter The reason you giue is very plaine and therfor now there is not any further doubte touchinge this question that doth troublemy minde OF THE DEATH OF KINGE Theodoricus who was an Arrian heretike CHAPTER XXX Gregory SEing with such difficulty you are broughte to beleeue I thincke it worth my labour to let you vnderstad such thinges concerning this very pointe as I haue receaued from them that be of goode credit Iulian who died almost seuen yeres since had a worshipfull office in this church of Rome in which nowe by Gods prouicence I serue vsed often to visit me liuing as yet in my Monastery and to talke with me of spirituall thinges for the goode of both out soules This man vpon a daye tolde me this storye In the tyme of kinge Theodoricus quoth he my wiues father being theâ— in Sicilye was to returne into Italy The shipp in which he came arriued at the Ilande of Liparis where he vnderstood Solitary men and Anchoretes that there dwelt a certaine solitary man of great vertue whom he thoughte goode whiles the mariners were occupied about mendinge of theire shipp and tacklinge to visit to talke with him and to commende him selfe to his praiers and so he did in the company of others When they were come to the man of God amongest other talke which they had he asked them this question Do you quoth he heare that kinge Theodoricus is deade to whom they quickly answered God forbidd we lefte him aliue at our departure from Rome and before this present we neuer hearde of any such thinge Then the seruaunt of God told them that certainly he was deade for yesterdaye quoth he at nine of the clocke he was without shoes and girdle and his handes fast bounde broughte betwixt Iohne the Pope and Symmachus the Senator and throwne into * A rupture of the earth that casteth forth fire Vulcanes gulph which is not far from this place When they hearde this nevves carefullye they vvrot dovvne the tyme and at theire returne into Italy they vnderstood that kinge Theodoricus died vpon that verye daye in vvhich his vnhappy passage out of this worlde punnishement vvas reuealed to the seruant of God And for as much as he had by miserable
inprisonment bene the death of Pope Iohne and also killed Symnachus iustlye did he appeare to be throwne of them into fire whom before in this life he had vniustly condemned OF THE DEATH OF Reparatus CHAPTER XXXI AT the same tyme when I first desired to leade a solitary life a certaine old man called Deusdedit passing well beloued of the whole citye and one also that was my friende and familiar acquaintance tolde me that in the tyme of the Gothes a certaine worshipfull man called Repararus came to dye who lying a longe while with his countenance changed and his body stiffe many thoughte in verye deede that he had bene deadeâ— and when diuers of his friendes and familye wept for his departure all on a suddaine he came to him felfe to the great admiration of his mourning house-holde Being returned thus to life he bad them in all hast to send a boye to the church of S. Laurence in Damafo so called of him that built it and quicklye to bringe worde what was become of Tiburtius the Prlest This Tiburtius as the speeche went was much giuen to a dissolute and wanton life and Florentius who at that tyme was a Priest in the same church remembreth full well his conuersation and manner of life When the messenger was gone Reparatus that was returned to life tolde them that in the place where he was he sawe a great woode-pile made readye and Tiburtius broughte forthe and laide vpon it and there to haue bene burnt with fire Then an other fire quoth he was prepared which was so highe that it reached from earth to heauen but althoughe they demanded for whom it was yet did he not tell them for when he had spoken these wordes straight-waies he died and the boy vvhich vvas sent to see vvhat vvas became of Tiburtius returned vvith newes that he found him a little before his comming departed this life By vvhich vve may learne that seing this Reparatus vvas caried to the places of tormentes to see them returned after vvarde to life to tell vvhat he had there behelde and straighte after left this vvorlde that he savve not all these thinges for him selfe but for vs that yet liue and haue tyme graunted to amende our vvicked liues And the reason vvhy Reparatus savve that great vvoode-pile burning vvas not that vve sholde thincke that the fire of hell is nourished with any woode but because he vvas to make relation of these thinges to them that remayned still in this vvorlde he savve that fire prepared for the vvicked to be made of the same matter of vvhich our fire is to the ende that by those thinges vvhich vve knovve and be acquainted vvith vve should learne to be affraide of those vvhich yet vve haue not sene nor haue any experience OF THE DEATH OF A COVRtier whose graue burned with fire CHAPTER XXXII MAximianus Bishop of Siracusis a man of holy life who for a longe tyme in this citye had the gouernment of my Monasterye often tolde me a terrible storye which fell out in the Prouince of Valeria A certaine courtier vpon Easter euen was Godfather to a yonge maide who after the fast was ended returned home to his house where drinckinge more wine then ynoughe he desired that his God daughter might tarry with him whom that nighte which is horrible to speake of he did vtterlye vndoe In the morning vpp he rose and with guilty conscience thought goode to go vnto the bathe as thoughe the water of that place coulde haue washed awaye the filthines of his synne yet he went and washed him selfe Then he began to doubt whether it vvere best to goe vnto the church or no fearing on the one side vvhat men wolde say yf he vvent not vpon that so great a festiual day and on the other yf he did go he trembled to thincke of Gods iudgement In conclusion shame of the worlde ouercame him and therfore to the churche he went where yet he remained with great feare and horror loking euery instant that he should haue bene deliuered to the deuile and tormented before all the people At that solemne masse Solemne masse though he did wonderfully shake for feare yet he scaped free from all punishement and so he departed very ioyfully from churche and the next day after came thither without any feare at all and so merilie and securely he continewed for six daies together thincking with him self that either God savve not that his abhominable sinne or els that mercifully he had pardoned the same Vpon the seuenth daye by suddaine death he was taken out of this vvorlde And being buried for a longe time after in the sighte of the whole to vvne a flame of fire came out of his graue vvhich burnt his bones so longe vntill it consumed the very graue it selfe in such sorâ—e that the earth vvhich was raised vp with a little bancke appeared lower then the rest of the grounde By which fact almightye God declared vvhat his soule suffred in the other vvorlde vvhose dead body flaminge fire consumed in this To vs also he hath lefte a fearefull example that vve may there-by learne vvhat the liuing and sensible soule suffreth for synne committed vvhen as the sensible bones by such a punnishement of fire vvere burnt to nothinge Peter Desirous I am to knovve vvhether in heauen the goode knovve the goode and the vvicked in hell knovve one an other THAT IN HEAVEN THE GOODE knowe the goode and in hel the wicked haue knowledge of the wicked CHAPTER XXXIII Gregory THe truthe of this question vve finde most clerelye resolued in those vvordes of our Sauiour before alleaged in vvhich vvhen it is saide that There was a certaine rich man and he Luc. 16. was clad with purple and silke and he fared euery day magnificallye and there was a certaine begger called Lazarus that lay at his gate ful of sores desiring to be filled of the crommes that fel from the rich mans table and none did giue him but the dogges also came and licked his sores straighte vvaies it is there also saide that Lazarus died and was carried of the Angels into Abrahames bosome and the rich man also died and was buried in hell who lifting vp his eies being in tormentes sawe Abraham a far of and Lazarus in his bosome and he cried saying father Abraham haue mercye on me and send Lazarus that he may dippe the tippe of his finger into water for to coole my tongue because I am tormented in this flame To vvhom Abraham an â—vvered Sonne remeÌ„ber that thowe diddesâ— receiue goode thinges in thy life tyme and Lazarus likewise euil By vvwhich wordes the rich man hauing no hoope of saluation for him selfe beginneth to make sute for his friendes saying Father I beseeche the that thow woldest send him vnto my fathers house for I haue fiue brethren for to testify vnto them least they also come into this place of tormentes In which wordes we see plainlye that the good do knowe the goode
and the badd haue knowledge of the badd For yf Abraham had not knowne Lazarus neuer wolde he haue spoken to the riche man being in tormentes and made mention of his affliction and misery past sayinge that he had receiued euil thinges in his life And yf the badd did not know the badde neuer wolde the rich man in tormentes haue remembred his brethren that were absent for shall we thincke that he knewe not them that were present with him who was so carefull to praye for them that were absent By which we learne also the answer to an other question which you demanded not and that is that the goode do knowe the badde and the badde the goode For Abraham knewe the rich man to whom he saide Thow hast receiued goode thinges in thy life and Lazarus Gods elect seruant vvas also knovvne to the rich reprobat vvhom by name he desired that he mighte be sent vnto him saying Send Lazarus that he may dippe the tippe of his finger into water and coolemy tongue by vvhich mutuall knovvledg on both sides the revvarde like wise to both partes encreaseth for the goode do more reioice when they beholde them also in felicitye whom before they loued and the wicked seeing them whom in this worlde not respecting God they did loue to be now punnished in theire coÌ„panye tormented they are not only with theire owne paines but also with the paines of theire frendes Beside all this a more wonderful grace is bestowed vpon the saintes in heaueÌ„ for they knowe not only them with whom they were acquainted in this worlde but also those whom before they neuer sawe and conuerse with them in such familiar sort as thoughe in â—ymes past they had sene and knowne one an other and therfore when they shall see the auncient fathers in that place of perpetual blisse they shall then knowe them by sighte whom alwaies they knewe in theire liues and conuersation For seing they doe in that place with vnspeakeable brightenes common to all beholde God what is there that they knowe not that knowe him who knoweth all thinges OF A CERTAINE RELIGIOVS man that at his death sawe the Prophetes CHAPTER XXXIIII FOr a certaine religious man of my Monasterye that liued a vertuous life dying some fower yeres since sawe at the very tyme of his departure as other religious men do report that were present the Prophet Ionas Ezechiell and Daniell and by there names called them his Lordes saying that they were come vnto him and as he was bowing his heade downewarde to them for reuerence he gaue vp the ghost whereby we perceiue what perfect knowledge shall be in that immortall life vvhen as this man beinge yet in corruptâ—ble fleshe knewe the Prophetes whom he neuer sawe HOVV SOMETIME SOVLES READY to depart this worlde that know not one an other know yet what tormentes for theire sinnes or like rewardes for theire goode dedes they shall receiue And of the death of Iohne Vrsus Eumorphius and Steuen CHAPTER XXXV ANd sometyme it falleth out that the soule before it departeth knoweth them with whom by reason of equalitye of synnes or rewardes it shall in the next worlde remayne in one place For old Eleutherius a man of holy life of whom in the former booke I spake muche saith that he had a naturall brother of his called Iohne who liued together with him in his Monasterye who fourtene daies before hande tolde the monkes when he was to dye and three daies before he departed this life he fell into an agewe when his time was come he receiued the mysterye of our Lordes body and bloude and calling for the monkes about him he willed them to singe in his presence prescribing them a certaine antheme concerning him selfe sayinge Open vnto me the gates of iustice Psal 17. v. 19. and being gone into them I will confesse vnto our Lorde this is the gate of our Lorde iuste men shall enter in by it and whiles the monkes about him were singinge this antheme suddainlye with a loude and longe voice he cried out saying Come awaye Vrsus straighte after which wordes his soule departed this mortall life The monkes maruailed because theye knewe not the meaning of that which at his death he so cried for and therfore after his departure all the Monastery was in sorrow and affliction Fower daies after necessary busines they had to send some of theire brethren to an other Monastery far distant to which place when they came they founde all the monkes in great heauines and demanding the reason they tolde them that they did lament the desolation of theire house for fower daies since quoth they one of our monkes died whose life kept vs all in this place and when they inquired his name they vnderstoode that it was Vrsus asking also at what houre he left this woâ—lde they found that it was as that very instant when he was called by Iohne who died with them Out of which we may learne that the merites of either were alike and that in the next worlde they liued familiarly together in one mansion who at one tyme like fellowes departed this life Here also will I tell you what I hearde from the mouthes of my neighbours at such tyme as I was yet a lay man and dwelled in my fathers house which descended to me by inheritance A certain widow there was not far from me called Galla which had a younge man to her sonne whose name was Eumorphius not far from whom dwelt one Steuen called also Optio This Eumorphius lying sicke at the pointe of death called for his man commanding him in all hast to goe vnto Steuen Optio and to desire him without all delaye to come vnto him because there was a ship ready to carry them both into Sicily But because his man refused to goe supposing that through extremitye of sicknes he knewe not what he spake his master very earnestlye vrged him forwarde sayinge Goe thy may and tell him what I saye for I am not mad as thow thinckest Here-vpon away he went towardes Steuen but as he was in the middest of his iornye he met one that asked him whether he was goinge and when he tolde him that he was by his master sent to Steuen Optio You lose your labour quoth the other for I come nowe from thence and he died this verye houre Backe againe vpon this newes he returned to his master Eumorphius but before he coulde get home he founde him deade And so by conferring theire meeting together and the length of the waye apparaunt it was that both of them at one and the selfe same instant departed this mortall life Peter Very terrible it is that you saye but what I praye yow is the reason that he sawe a shipp at his departure or why did he sayo that he was to goe into Sicily Gregory The soule needeth not any thing to cary it yet no wonder it is yf that appeared to the soule being yet in the
body which by meanes of the bodye it had often tymes before sene to the end that we should thereby vnderstanne whether his soule mighte spiritually be carried And in that he saide he was to goe into Sicily what els can be ment therebye but that there be in the Ilandes of that countrye more then in any place els certayne gaping gulphes of tormentes castinge out fire continually And as they say that knowe them dailye do they wax greater and enlarge them selues so that the worlde drawinge to an ende and so consequently more comming thither to be burnt in those flaminge dungeons so much the more do those places of tormentes open and become wider Which strange thing almighty God for the terror and amendement of the liuing wolde haue extant in this world that infidels which beleeue not the vnspeakable paines of hell may with their eies see the places of tormentes which they list not to credit when it is told them And that both the elect and reprobat whose life and conuersation hath bene alike shal after death be carried to like places the sayinge of our Sauiour doth teach vs thoughe we had no examples to proue the same for of the elect him selfe saith in the Gospell In the house of my father Ioan. 14. Inequality of rewardes in heauen there be many mansions For yf there were not inequalitye of rewardes in the euerlasting felicitye of heauen then were there not many mansions but rather one wherfore there be many mansions in which diuers orders and degrees of Gods sainctes be distinguished who in common do all reioice of the society and fellowship of theire merites and yet all they that labored receiue one penny thoughe they remayne in distinct mansions because the felicitye and ioye which there they possesse is one and the rewarde which by diuers and vnequall good Worckes they receiue is not one but diuers which to be true our Sauiour assureth vs when talkinge of his comminge to iudgement he saith Then I wil say to the Math. 13. reapers Gather vp the cockle and binde it into bundels to burne For the Angels wâ—ich be the reapers do then binde vp in bundles the cockle to burne when like with like are putt together in tormentes as the proude to burne in hell with the proude carnall with the carnall couetous with the couetous deceiptfull with the deceiptfull inuious with the inuious and infidels with insidels when therfore those that were like in sinfull life be condemned to like tormentes then be they as it were cockle bounde together in bundels to be burnte Peter You haue giuen a sufficient reason for satisfaction to my demande yet I beseech you to informe me further what the cause is that some be called out of this vvorlde as it vvere throughe error vvho aftervvarde returne againe to life saying that they hearde hovv they vvere not the men vvhich vvere sent for out of this life OF THOSE SOVLES VVHICH seme as it were throughe error to be taken out of theire bodies and of the deathe and reuiuinge of a monke called Peter of the death likewise and raising vp againe of one Steuen and of the strange vision of a certaine soldiar CHAPTER XXXVI Gregory VVHen this happeneth Peter it is not yf it be vvell considered any error but an admonition For God of his great and bountifull mercy so disposeth that some after theire death do straighte-vvaies returne againe to life that hauing seene the tormentes of hell vvhich before vvhen they hearde they vvolde not beleeue they may novv at least treble at after they haue vvith theire eyes beheld them For a certaine Sclauonian vvho vvas a monke and hued vvith me here in this city in my Monasterye vsed to tell me that at such tyme as he dvvelt in the vvildernes that he knevve one Peter a monke borne in Spaine vvho liued vvith him in the vast desert called Euasa vvhich Peter Eremites as he saide tolde him how before he came to dwell in that place by a certaine sicknes he died and was straightwaies restored to life againe affirming that he had sene the tormentes and innumerable places of hell and diuers who were mighty men in this vvorlde hanging in those flames and that as him selfe was caried to be throwne also into the same fire suddainly an Angel in a be wtifull attire appeared who wolde not suffre him to be cast into those tormentes but spake vnto him in this manner Go thy way backe againe and hereafter carefully looke vnto thy selfe how thow leadest thy life after which wordes his body by little and little became warme and him selfe waking out of the slepe of euerlasting death reported all such thinges as happened about him after which tyme he bounde him selfe to such fasting and watchinge that thoughe he had saide nothing yet his very life and conuersation did speake vvhat tormentes he had sene and was affraide of and so Gods mercifull prouidence wroughte in his temporall death that he died not euerlastinglye But because mans harte is passing obdurat and harde hereof it commeth that thoughe others haue the like vision and see the same paines yet do they not alwaies reape the like profit For the honorable man Steuen whom you knevve very vvell tolde me of him selfe that at such tyme as he vvas vpon busines resident in the city of Gonstantinople that he fell sicke and died and vvhen they sought for a surgeon to bovvell him and to embalme his bodye and coulde not get any he laye vnburied all the nighte follovving in vvhich space his soule vvas carried to the dungeon of hell vvhere he savve many thinges vvhich before when he heard he little beleeued But vvhen he vvas broughte before the iudge that satt there he vvolde not admitt him to his presence sayinge I commanded not this man to be broughte but Steuen the smith vpon which wordes he was straighte-way restored to life and Steuen the smith that dwelled harde by at that very houre departed this life whose death did showe that the wordes which he heard were most true But thoughe the foresaide Steuen escaped death in this manner at that tyme yet three yeares since in that mortalitye vvhich lamentably vvasted this citye and in vvhich as you knovve men vvith theire corporall eies did behold arrovves that came from heauen vvhich did strike diuers the same man ended his daies at vvhich tyme a certaine soldiar being also broughte to the pointe of death his soule vvas in such sort caried cut of his bodye that he lay voide of all sence and feelinge but comminge quickely againe to him selfe he tolde then that vvere present vvhat present vvhat strange thâ—nges he had sene For he saide as many report that knowe it very well that he sawe a bridge vnder which a blacke and smoakye riuer did runne that had a filthy and intollerable smell but vpon the further side thereof there were pleasant grene medowes full of swete flowers in which also there were diuers companies of men
is the reason that in these latter daies so many thinges come to lighte which in tymes past were not knowne in such sort that by open reuelations and manifest signes the ende of the worlde semeth not to be far of VVHY IN LATTER TYMES so many thinges be knowne concerning mens soules VVhich in former ages were not heard of CHAPTER XLI Gregory So it is for the nerer that this preseÌ„â— world draweth to wards an end so muche the more the worlde to come is at hande and sheweth it selfe by more plaine and euident tokens For seing in this worlde we knowe not one an others cogitations and in the next mens hartes be knowne to all what fitter name can we giue to this worlde then to terme it nighte and what better to the next then to call it daye But as when the nighte is almost spent and the daye beginneth to breake darkenes and lighte be in a certaine manner ioyned together vntil the lighte of the day followinge doth perfectly bannishe away the darke remnantes of the former nighte euen so the ende of this world is as it were mingled together with the beginninge of the next and with the darckenes of this some lighte of such spirituall thinges as be in that doth appeare and so we see many thinges which belonge to that vvorlde yet for all this perfect knovvledge vve haue not anye but as it vvere in the tvvilighte of our soule beholde them before the risinge of that sonne of knowledge vvhich then abundantly vvill cast his beames ouer all Peter I like very well of your speeche yet in so worthy a man as Paschasius was this doubt doth trouble me howe he was after his death caried to any place of punnishement seing the touching of his garment vpon the biere did dispossesse a vvicked spirit Gregory Herein appeareth the great and manifolde prouidence of almightye God by whose iust iudgement it fell out that Paschasius for sometyme entertayned inwardly synne in his soule and yet in the sighte of the worlde wroughte miracles by his body after his death who in his life tyme did as they knowe many goode worckes to the end that those which had sene his vertuous life shoulde not be deceiued concerning the opinion of his great almes and yet him selfe should not without punnishement haue remission of his synne which whiles he liued he thoughte to be no synne and therfore did not by teares washe it awaye Peter I vnderstande very well what you say but by this reason I am driuen â—nto such straightes that I must stand in feare both of those synnes which I knowe and also of those which I know not But because a little before you discoursed of the places of tormentes in what part of the worlde I beseech you are vve to beleue that hel is vvhether aboue the earth or beneath the same IN VVHAT PLACE OF THE worlde we oughte to beleue that hell is CHAPTER XLII Gregory TOuchinge this pointe I dare not rashelye desine any thinge for some haue bene of opinion that hell vvas in some place vpon the earth and The latin â—ord for â—el signiâ—eth a â—ace beâ—eath others thincke that it is vnder the earth but then this doubt ariseth for yf it be therfore called hell or an infernall place because it is belovve then as the earth is distant from heauen so likevvise shold hel be distant from the earth for which cause perhappes the Prophet saith Thow hast deliuered Psal 8 my soule from the lower hel so that the higher hell may seme to be vpon the earth and the lower vnder the earth and vvith this opinion that sentence of Iohne agreeth who when he had saide that he sawe a booke sealed with Apocal. seauen seales and that non was found worthy neither in heauen nor in earth nor vnder the earth to open the booke and loose the seales thereof he added forthwith and I wept much which booke notwithstanding afterwarde he saith was opened by a lion of the tribe of Iuda By which booke what els can be ment but the holy scripture which our Sauiour alone did open for being made man by his death resurrection and ascension he did reueale and make manifest all those mysteries which in that booke were closed shutt vppe And none in heauen because not any Angell none vpon earth because not man liuinge in body not any vnder the earth was founde worthy because neither the soules departed from theire bodies could opeÌ„ vnto vs beside our Lord him selfe the secretes of that sacred booke Seing then none vnder the earth is said to be founde worthy to open that booke I see not what doth lett but that we sholde beleeue that hell is in the lower partes vnder the earthe Peter I beseech you Is there one fire in hell or accordinge to the diuersitye of sinners be there so many sortes of fires prepared in that place VVHETHER THERE IS ONE fire in hel or many CHAPTER XLIII Gregory THe fire of hell is but one yet doth it not in one manner torment all synners For euerye one there according to the quantitâ—e of his synne hath the measure of his paine For as in this world many liue vnder one and the same sunne and yet do not alike feele the heate thereof for some be burnt more and some lesse so in that one sire diuers manners of burninge be founde for that which in this worlde diuersity of bodies doth that in the next doth diuersitye of synnes so that althoughe the fire be there all alike yet doth it not in one manner and alike burne and torment them that be damned Peter Shall those I pray you which be condemned to that place burne alwaies and neuer haue anye ende of theire tormentes VVHETHER THOSE THAT be in hel shal burne there sor euer CHAPTER XLIIII Gregory CErtaine it is and without all doubt most true that as the goode shall haue no ende of theire ioyes so the wicked neuer any release of theire tormentes for our Sauiour him selfe saith The wicked shal goe into euerlasting Math. 2 punnishment and the iust into euerlasting life seing then true it is that which he hath promised to his friendes out of al question false it can not be that which he hath threatned to his enemies Whar yf it be saide that he did threaten eternall paine to wicked liuers that he might thereby restrayne them from committing of synnes Gregory Yf that which he did threaten be false because his intent was by that meanes to keepe men from wicked life then likewise must we say that those thinges are false which he did promise and that this minde was therebye to prouoke vs to vertue But what man though madd dare presume so to saye For yf he threatned that which he ment not to put in execution whiles we are desirous to make him mercifull inforced we are likewise which is horrible to speake to affirme him to be deceiptfull Peter Willinge I am to knowe howe that
churche which thing shall be more plaine yf I do briefly tell you what concerninge this pointe hath chaunced in our tyme. OF A CERTAINE NVNNE that was buried in the churche which appeared with her body halse burnt CHAPTER LI. FElix Bishop of Portua a man of holy life vvho was borne and brought vp in the Prouince of Sabina saith that there liued in that place a certaine Nunne which thoughe she were chast of her bodye yet had she an vngratious and foolishe tongue which departing this life was buried in the church the keeper whereof the nighte following saw her by reuelation brought before the holy altar where she was cutt in two peeces and the one halfe was burnt in the fire and the other was not touched at all Rising vp in the morning he tolde vnto others what a strange vision he had sene and shewed them the very place in which she was burnt the marble whereof appeared with the verye marckes and signes of a fire vpon it as thoughe that woman had bene there burnt in very dede with corporall fire By which we may plainely see that such as haue not theire synnes pardoned can reape small benefit by hauing theire bodies after deathe buried in holy places OF THE BVRIALL OF Valerianus CHAPTER LII IOhn also an honorable man one of the gouernors of this citye and one that is of great grauity and credit as all knowe tolde me howe one Valerianus that was a gentleman of the city of Bressa departed this life whose bodye for money the Bishoppe was content sholde be buried in the churche This Valerianus euene to his verye old age led a lighte and wanton life refusing vtterlye to giue ouer synne and wickednes That verye nighte in which he was buried the blessed martir Faustinus in whose churche his bodye laye appeared to the keeper thereof sayinge Goe bid the Bishoppe cast out that stinckinge carcasse vvhich he hath here buried and he yf he vvill not do it tell him that thirty daies hence he shall dye him selfe This vision the poore man vvas affraide to report vnto the Bishoppe and thoughe he vvere admonished the second tyme to do it yet he refused and so vpon the thirtith day the Bishoppe goinge safe and sounde to bedd neuer fearing any such thinge suddainly departed this life OF THE BODYE OF VALENTINVS that was after his buriall cast out of the churche CHAPTER LIII THere be also at this tyme here in the city our venerable brother Venātius Bishop of Luna Liberius a noble man and one of very great credit both which do saye that them selues knowe it and that theire seruantes were present in the city of Genua when this strange thinge happened One Valentinius who had an office in the churche of Millan died there a man in his life tyme giuen to wantonnes all kinde of lightenes whose bodye was buried in the church of the blessed martir Sirus The midnighte followinge a great noise was hearde in that place as thoughe some bodye by force had bene drawne out from thence wherevpon the keepers ran thither to see what the matter was and when they vvere come they savve tvvo verye terrible deuiles that had tied a rope about his legges and vvere dravving him out of the churche him selfe in the meane tyme crying and roaring out at vvhich sighte they vvere so frighted that they returned home againe to theire beddes but vvhen the morning vvas come they opened the graue in vvhich Valentinus vvas buried but his body they coulde not finde therfore they sought vvithout the churche to see vvhere it vvas and so founde it throwne into an other place with the feete still bounde as it was drawne out of the churche Out of which Peter you may learne that such as dye in mortall synne and cause theire bodies to be buried in holy grounde are punnished also for that theire presumption the holy places not helping them but rather the synne of theire temeritye accusing them OF THE BODYE OF A DIER buried in the churche which afterwarde coulde not be founde CHAPTER LIIII FOr an other thinge also which happened in this citye the companye of diers dwelling here do testifye to be most true and it is concerning one that was the chiefe of theire profession who departed this life and was by his wife buried in the church of S. Ianuarius the martir neere to the gate of S. Laurence whose spirit the nighte followinge in the hearinge of the sextin cried out of his graue saying I burne I burne and when he continued a longe tyme crying so the sextin tolde it to the diers wife who therevpon sent certaine of his owne profession to the churche to see in what case his body was in the graue who so cried out in that pitifull manner and The manner of Italy is to bury men in theire garmentes when they had opened it there they founde his garmentes safe and sound which be still kept in the same churche for a perpetuall memorye of that which happened but his body by no meanes could they finde as thoughe it had neuer bene buried there by which we maye gather to what tormentes his soule was condemned whose bodye was in that sort turned out of the churche what profitt then doe holy places bring to them that be buried there when as those that be wicked vnworthy be by Gods appointement throwne out from those sacred places Peter What thinge is there then that can profit and relieue the soules of them that be departed VVHAT IS AVAILABLE FOR the soule after death and of a Priest of Centumcellis who was desired by a certaine mans spirit to be holpen after his death by the holy sacrifice and of the soule of a monke called Iustus CHAPTER LV. Gregory YF the synnes after death be pardonable Some sinnes pardonable after death then the sacred oblation of the holy host vseth to helpe mens soules for which cause the soules sometyme of them that be deade do desire the same for Bishoppe Felix whom we spake of before saith that a vertuous priest who died some two yeares since and dwelt in the diocesse of the citye of Centumcellis and was Pastor of the churche of S. Iohn in the place called Tauriana told him that him selfe did vse when he had neede to wash his bodye in a certaine place in which there were passing hote waters that going thither vpon a tyme he founde a certaine man whom he knewe not ready to do him seruice as to pull of his shoees take his clothes and to attend vpon him in all dutifull manner And when he had diuers tymes done thus the Priest minding vpon a day to go to the bathes began to thincke with him selfe that he would not be vngratefull to him that did him such seruice but cary him some-what for a rewarde and so he toke with him two synging breades and comming thither he founde the man there ready and vsed his helpe as he was wont to do and when he
worcke on and be sadd no more HOVV MAVRVS VVALKED vpon the water CHAPTER VII ON a certaine daye as venerable Bennet was in his cell the foresaid yong Placidus the holy mās monke went out to take vp water at the lake and putting downe his paile careleslye fell in him selfe after it whom the water forth with caried awaye from the lande so far as one maye shote an arrowe The man of God being in his cell by and by knewe this and called in hast for Maurus sayinge Brother Maurus runne as fast as you can for Placidus that went to the lake to fetche water is fallen in and is carried a good waye of A strange thinge and since the tyme of Peter the Apostle neuer hearde of Maurus crauing his fathers blessinge and departing in all hast at his commandement ran to that place vpon the water to which the yong lad was carried by force thereof thinckinge that he had all that while gone vpon the land and takinge fast hold of him by the heare of his heade in all hast he returned backe againe and so sone as he was at lande comminge to him selfe he looked behinde him and then knewe very well that he had before runne vpon the water and that vvhich before he durst not haue presumed being novve done and past he both maruailed and vvas afraide at that vvhich he had done Comminge backe to the father and telling him vvhat had happened the venerable man did not attribut this to his ovvne merites but to the obedience of Maurus but Maurus on the contrarye saide that it vvas clone only vpon his commandement and that he had nothing to do in that miracle not knovving at that tyme vvhat hat he did But the friēdly contention procedinge of mutuall humility the yong youth him selfe that vvas saued from drovvninge did determyne for he saide that he sawe when he was drawne out of the water the Abbotes garmēt vpon his heade affirming that it was he that had deliuered him from that great danger Peter Certainly they be wonderfull thinges which you report and such as may serue for the edification of many for myne owne parte the more that I heare of his miracles the more do I still desire HOVV A LOAFE VVAS POIsoned and caried far of by a crowe CHAPTER VIII VVHen as the foresaide monasteries were zealous in the loue of our Lorde Iesus Christ and thiere fame dispersed far and nere and many gaue ouer the secular life and subdued the passions of thiere soule vnder the lighte yoke of our Sauiour then as the manner of wicked people is to enuye at that vertue which them selues desire not to follovve one Florentius Priest of a churche harde by and grandfather to Florentius our subdeacon possessed with diabolicall malice began to enuye the holy mans vertues to backebite his manner of liuing and to withdraw as many as he coulde from going to visit him and when he sawe that he coulde not hinder his vertuous procedinges but that on the contrarye the fame of his holy life increased and many dailye vpon the verye reporte of his sanctitye did betake them selues to a better state of life burning more and more with the coles of enuye he became far worse and thoughe he desired not to imitate his commendable life yet faine he wolde haue had the reputation of his vertuous conuersation In conclusion so much did malitious enuie blinde him and so far did he wade in that synne that he poisoned a loafe and sent it to the seruaunt of almightye God as it were for an holy present The man of God receiued it with great thanckes yet not ignorant of that which was hidden within At diner tyme a crow daily vsed to come vnto him from the next woode which tooke bread at his handes comming that day after his manner the man of God threwe him the loafe which the Priest had sent him giuinge him this charge In the name of Iesus Christ our Lorde take vp that loafe and leaue it in some suche place where no man may finde it Then the crowe openinge his mouthe and lifting vp his winges began to hopp vp and downe about the loafe and after his manner to crye out as thoughe he wolde haue saide that he was willing to obeye and yet coulde not do what he was commanded The man of God againe and againe bad him sayinge Take it vp without feare and throwe it where no man may finde it At length with much adoo the crowe tooke it vp and flewe awaye and after three howres hauinge dispatched the loafe he returned backe againe and receiued his vsuall allowance from the man of God But the venerable father perceiuinge the Priest so wickedly bent against his life was far more sory for him then grieued for him selfe And Florentius seeing that he coulde not kill the body of the master laboureth nowe vvhat he can to destroye the soules of of his disciples and for that purpose he sent into the yarde of the Abbey before thiere eies seuene naked yonge vvemen vvhich did there take handes togither play and dance a longe tyme before them to the end that by this meanes they mighte inflame thiere mindes to sinfull lust vvhich damnable sighte the holy man beholdinge out of his cell and fearinge the danger which thereby mighte enseewe to his yonger monkes and consideringe that all this was done only for the persecutiuge of him selfe he gaue place to enuye and therfore after he had for those Abbeyes and oratories which he had there built appointed gouernors and left some vnder thiere charge him selfe in the company of a fevve monckes remoued to an other place And thus the man of God vpon humility gaue place to the others malice but yet almighty God of iustice did seuerely punnishe his vvickednes For vvhen the foresaide Priest beinge in his chāber vnderstoode of the departure of holy Bennet and vvas very glad of that newes beholde the whole house besides continewing safe and sounde that chamber alone in which he was fell downe and so killed him which strange accident the holy mans disciple Maurus vnderstādinge straighte-wayes sent him worde he being as yet scarse ten miles of desitinge him to returne againe because the Priest that did persecut him was slayne which thinge when Bennet hearde he was passing sorrowfull and lamented muche both because his enemye died in such sorte and also for that one of his monkes reioiced thereat and therfore he gaue him penance for that sending suche newes he presumed to reioice at his enemies death Peter The thinges you reporte be strange and muche to be wondered at for in making the rocke to yelde forth water I see Moises and in the yron which came from the bottom of the lake I beholde Heliseus in the walkinge of Maurus vpon the water I perceiue Peter in the obedience of the crowe I contemplat Helias and in lamenting the deathe of his enemy I acknowledg Dauid and therfore in myne opinion this one man was full
of the spirit of all goode men Gregory The man of God Bennet had the spirit of the one true God who by the grace of our redemption hathe filled the hartes of his elect seruauntes of whom S. Iohne saith He was the true Ioh. 1. lighte which doth lighten euery man comming into this worlde Of whom agayne we Ibidem finde it written Of his fulnes we haue all receiued For Gods holy seruantes mighte receiue vertues of our Lorde but to bestovve them vpon others they coulde not therfore it was he that gaue the signes of miracles to his seruauntes who promised to giue the signe of Ionas to his enemies so that he Math. 12. v. 40. vouchsafed to dye in the sighte of the proude and to rise againe before the eies of the humble to the end that they mighte behoulde what they contemned and those see that which they oughte to worshipp and loue by reason of vvhich misterye iâ— commeth to passe that vvhereas the proude cast thiere eies vpon the contempt of his death the humble contrarivvise against death lay holde of the glorye of his povver and mighte Peter To vvhat places I pray you after this did the holy man goe and vvhether did he aftervvarde in them vvorcke any miracles or no Gregory The holy man changinge his place did not for all that chaunge his enemye For aftervvarde he endured so much the more grieuous battles by hovve muche he had novv the master of all vvickednes fightinge openlye against him For the tovvne vvhich is called Cassino standeth vpon the side of an highe mountayne vvhich contayneth as it vvere in the lapp thereof the foresaide tovvne and aftervvard so riseth in height the space of three miles that the toppe thereof seemeth to touch the very heauens in this place there vvas an auncient chappell in which the â—olishe and simple countrye people accordinge to the custome of the olde gentils worshipped the God Apollo Rounde about it likewise vpon all sides there were woodes for the seruice of the deuils in which euene to that verye tyme the mad multitude of infidels did offer most wicked sacrifice The man of God comminge thither beat in pieces the idol ouerthrewe the altar set fire on the woodes and in the temple of Apollo he built Dedication of oratories to Sainctes the oratory of S. Martin and where the aultar of the same Apollo was he made an oratory of S. Iohns and by his continuall preaching he broughte the people dwelling in those partes to embrace the faithe of Christe The olde enemy of mankinde not takinge this in good part did not nowe priuily or in a dreame but in open sighte present him selfe to the eies of that holy father and with great outcries complained that he had offered him violence The noise which he made the monkes did heare but him selfe they coulde not see but as the venerable father tolde them he appeared visibly vnto him most fell and cruel and as thoughe with his firy mouth and flaminge eies he wolde haue â—orne him in pieces what the deuil saide vnto him all the monkes did heare for first he wold call him by his name and because the man of God voutsafed him not any answere then wolde he fall a reuilinge and railinge at him for when he cried out calling him Blessed Bennet and yet sound that he gaue him no answere straighte-waies he wolde turne his tune and say Cursed Bennet Maledicte non Benedicte and not blessed what hast thowe to do with me and why doest thowe thus persecut me wherfore new battles of the olde enemy against the seruaunt of God are to be looked for against whoÌ„ willingly did he make warr but agianst his will did he giue him occasion of manye notable victories HOVV VENERABLE BENNET by his prayer remoued an huge stone CHAPTER IX VPon a certaine daye when the monkes â—ere buildinge vp the ceâ—les of the 〈…〉 bey there lave a stone which they ment to employe about that busines and when two or three were not able to remoue it they called for more company but all in vaine for it remained so immoueable as thoughe it had growne to the verye earthe whereby they plainely perceiued that the deuill him selfe did sit vpon it seeing so many mens handes coulde not so muche as once moue it wherefore finding that thiere own labours could do nothinge they sent for the man of God to helpe them with his praiers against the deuill who hindred the remouinge of that stone The holy man came and after some praying he gaue it his blessinge and then they carried it away so quickely as thoughe it had bene of no waighte at all OF THE FANTASTICALL fire which burnte the kitchin CHAPTER X. THen the maÌ„ of God thought good that they sholde presently before his departure digge vp the grounde in the same place which being done and a depe hole made the monkes â—ounde there an idoll of brasse which beinge for a little while by chance cast into the kitchin they behelde fire suâ—dainly to come from it which to all thiere sight seemed to sett the whole kitchin on fire for the quenching whereof the monkes by casting on of water made suâ—â— a noise that the man of God hearinge it came to see what the matter was and him selfe beholdinge not any fire at all which they saide that they did he boowed downe his head forthwith to his praiers and then he perceiued that they were deluded with fantasticall fire and therfore bad them blesse thiere eies that they mighte beholde the kitchin safe and sounde not those fantasticall flames which the deuill had falsely deuised HOVV VENERABLE BENNET reuiued a boy crusshed to death with the ruin of a wall CHAPTER XI A Gaine as the monkes were making of a certaine wallsom what higher because that was requisit the man of God in the meane tyme was in his cell at his praiers To whom the olde enemy appeared in an insulting manner tellinge him that he was now goinge to his monkes that were a worckinge whereof the man of God in all hast gaue them warninge wishing them to looke vnto them selues because the deuill was at that tyme comminge amongest them The message was scarse deliuered when as the wicked spirit ouerthrewe the newe wal which they were a buildinge and with the fall slewe a little yong childe Children receiued into religion a monke who was the sonne of a certaine courtier At which pitifull chaunce all were passinge sory and exceedingly grieued not so much for the losse of the wall as for the death of thiere btother and in all hast they sent this heauy newes to the venerable man Bennet who commanded them to bringe vnto him the yong boye mangled and maymed as he was which they did but yet they could not carry him any otherwise then in a sacke for the stones of the wall had not only broken his lymmes but also his very bones being in that manner brought vnto the
nor wisdom how then is the death of man and beastes all one and howe is theire condition and state alike or how hath not a man more then beastes when as they after death liue not and the soules of men after the death of there bodies be for there wicked deedes caried to hell and do not dye when they depart this life But in both these sayinges which seeme contrary each to other it is made manifest that the Preacher speaketh the truth vttering the one of carnall tentation and yet afterwarde vpon deliberation and according to truth resolutely setteth downe and defineth the contrarye Peter Glad I am that ignorant I was of that question which I demanded seing I haue by meanes thereof come to so exact an vnderstanding of that which before I knewe not But I beseeche you to take it patiently yf I also like to this our Preacher take vpon me the person of weake and fraile men that I may the better as it were by theire demanding of questions be profitable to them in theire weakenes and infirmities Gregory Why sholde I not beare with you condescending to the infirmities of your neighbours when as Paul saith 1. Corint â— To al men I became al thinges that I might * By this we see that men may in a goode soÌ„ce be called Sauiours without any iniury to our Sauiour Christ saue al and surely you are the more to be reuerenced for condescending to theire weakenes vpon charity therein do you imitate the steppes of an excellent preacher OF A QVESTION CONCERNING the soule which goeth inuisibly out of the bodye to witt whether there be any such thinge seing it can not be seene CHAPTER V. Peter IT chaunced so that I was present when one departed this life Who suddainlye as he was a speakinge gaue vp the ghost and whom before I heard talking with me in an instant I sawe deade but whether his soule went out of the body or no that I did not see and it seemeth verye harde to beleeue that thinge which no man can behould Gregory What maruaile is it Peter that you sawe not the soule departing out of the bodye seing you behould it not when it remayneth in the bodye what do you beleeue me to haue no soule because whiles you nowe talke with me you can not see it The nature of the soule is inuisible and therfore inuisibly doth it depart out of the body as it doth inuisibly remayne in the body Peter That the soule hath life so long as it remaineth in the bodye easily do I perceiue by the motion thereof for yf the body were destitute of the soule the members coulde not possibly moue at all but that the soule liueth when it is out of the body by what motions or actions I sholde gather desirous I am to be informed by you to the end that by such thinges as I do see I may knowe that thinge which I can not see Gregory Thoughe not with any great â—ubtility of discourse yet confidentlye do I affirme it to be most true that as the power of the soule doth quicken and moue the bodye so the power of God doth fill all thinges which he hath created and to some thinges doth he giue life by breathing it into them to other thinges he vouchsafeth life in an other manner and vpon some other thinges he bestoweth only a being without any life at all Seing therfore you doubt not but that God is the creator and preseruer of all thinges that he doth fill and imbrace all thinges that he doth excell all thinges and also mainetayneth them that he is incircumscriptible and inuisible so neither ought you to doubt but that he is serued with inuisible creatures seing they that serue oughte to be somewhat like vnto him vpon whom they attende and so consequently that we ought not to doubte but for as much as he is inuisible in him selfe that they also be of the same nature and what creatures can these be els but his holy Angels and the soules of iust men wherfore as you knowe when you see the bodye moue that the soule remaineth in the body and you gather this from the bodie which is lowest so oughte you to thincke of the life of the soule that departeth from the bodye deducing a reason from God who is the highest to witt that the soule liueth inuisibly seing it is to remayne in the seruice of the inuisible creator Peter All this is verye well saide yet our minde can hardelye be broughte to beleeue that which with our corporal eies we can not beholde Gregory Seing S. Paul saith that faith is the Hebr. 11. substance of thinges to be hoped for the argument of thinges not appearing truly are we saide to beleeue that which can not be seene and by no meanes to beleeue that which with out eies we doe behold yet in fewe wordes to bring you home againe to your selfe I saye that no visible thinges be seene but by the means of inuisible for althoughe your bodily ey beholdeth all sensible creatures yet coulde it not beholde any such thinge did it not receiue force from that which is inuisible for take awaye the soule which none doth see and in vaine be the eies opened to loke vpon any thinge Take away the soule from the body and the eies out of all question may remaine still open as before Yf then our eies did â—ee of them selues howe commeth it to passe that nowe the soule is gone they see nothinge at all Learne then by this that visible thinges them selues are not sene but by meanes of them that be inuisible Let vs also imagin that we sawe before vs the building of houses huge timber and stones to be lifted vp great pillers to hang vpon engines what I pray you effecteth all this the visible bodye that with handes draweth and moueth those huge and massy thinges or the inuisible soule that giueth life to the bodye for take awaye that which is not seene in the bodye and straightwaies all those thinges which before did moue will temayne without any motion at all By which we may easily gather that nothing can be disposed of in this visible worlde but by an other creature which is inuisible for as almightye God either by inspiration or by replenishing those creatures which haue reason doth both quicken and moue those thinges which be inuisible so in like manner those thinges which be inuisible doe giue motion and sence to carnall bodies which are visible Peter Willingly ouercome with these reasons alleaged I confesse that I am enforced almost to thincke that these visible thinges are nothing whereas before taking vpon me the person of weake and vnlerned men I doubted whether there were any inuisible creatures or no wherfore your whole discourse doth very well please me yet as I am assured of the life of the soule by the motion of the bodye so desirous I am to knowe by some sure and certaine demonstrations