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
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
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
enacted against vulgar translations no such necessitie then occurring which might moue the gouernours of the Church to make any such lawe men in those tymes generally proceedinge with more discretion and moderation But the licentiousnes of latter times hath herein bene so exorbitant that requisite it was the precipitate headines of mens vnbridled affections shoulde be restrained and curbed by the seueritie of lawe So in old tyme not only fasting but also watching in the Church vpon the Eues of principall feastes was with greate deuotion obserued and Vigilantius the hereticke about Contra Vigilant that very pointe taxed by the famous doctor S. Hieron yet the greate abuses which latter tymes brought forth caused that custome to be quite abandoned for God hath left that authoritye with his Church in such matters as these to commande or sorbidde as the varietie of tymes and edification of mens soules shoulde require Lastly neuer did the Church so forbidde vulgar translations that they might no manner of waies in priuate be readde of lay people for euene in these our daies they be founde generally in all languages translated by Catholickes and may be redde of those that haue licence which is easily graunted to such as are knowne to be of staide iudgement and humilitie and likely to reade them with spirituall profitt to theire soules yea in those countries which be not infested with the late doctrine of Protestants marry where that infection rangeth the reason of reading is more apparant and consequently the libertie more inlarged This being so the fact of Seruulus giueth no shelter of refuge to the vnruly practise of our tymes both because the scripture readde to him was in the latin tongue which neuer any lawe interdicted and thoughe it had bene in an other vulgar language yet was it not tainted with the leuin of hereticall noueltie against which kinde of Bibles in those daies I suppose no prohibiting decree can be produced and though there coulde yet not so strict but that deuoute people and of an humble spirit might haue them with licence especially such a one as Scruulus was who as S. Gregorie reporteth vsed therein the helpe of religious people VVere men in these daies endoued with his spirit and the scriptures sincerely translated this question woulde be sone determined But alas we are fallen into these tymes in which newe masters with extreme boldnes haue corrupted both the sacred text it selfe and the vnlearned of either sex be mounted to so highe a pitch of presumption and so addicted to the suggestion of the priuate spirit that they neuer blushe to censure cotrary both fathers Councels by reason whereof newe faithes be Anabaptistes burnt in Smith field in the 17. yeare of Queene Eâ—â—zab HaÌ„mond Ket and Cole burnt at Nâ—â— wich Hâ—ckat with his prophets Lib. 1. cap. 10. pag. 74. daily forged and vnspeakeable blasphemies haue bene broached some oppugning the incaernation of the sonne of God some denying his diuinitie others with insernal inspiration aduaÌ„cing theÌ„ selues I know not to what participatioÌ„ of Christ and diuine dignitiâ— which being so can any mâ—ruaile oriustly coÌ„plaine that either such insectious traslaâ—ios be sorbideÌ„ or the outra giouslices of such vnrulye spirites be reslrained An other doubt also which may occurr is that fearefull punnishment which besella certaine geÌ„t lewoman present at a processioÌ„ in which the relickes of the blessed martir S. Sebastian were translated for the dedication of a newe oratorie sor as S. Gregorye saith not abstaining the night before from her husbande she was there by a deuile possessed by which it shoud seeme that she committed therein a greiuous synne This lamentable accident because it may breede some scruple in those that be of a timorous and goode conscience when they are to receiue the holy communion I haue thought goode briâ—sely to speake thereof Certayne therfore it is that it is goode counsell for married folke at such holy times to refrayne as the Israelites did at the receiuing of the Exod. 19. v. 25. lure that they may be the better disposed for so heauenly a bancket and that sometyme likewise a veniall synne may be cowmitted especially by the partie demanding that coniugall dutye so according to the resolution of holy and learned men no synne at all may be incurred and verie hardly a mortall except it be either done in contempt of God or the holy tyme which malice is not almost imaginable amonge Catholickes or els against our conscience for to do any thinge thoughe otherwise indifferent or neuer so goode against our conscience is accompained alwaies with synne more or lesse which 4. dist 32. q. vnica aâ— 5. quest 2. ad pr. Sancher lib 9. de Matrim 6. disput 12. was the error of this woman mentioned by S. Gregorie as S. Thomas Aquinas affirmeth other learned meÌ„ following him teach maynetaine Yf any desire further instructioÌ„ herein let them in the feare of God coÌ„sult with their learned vertuous and discrete spirituall fathers Now to make an ende I reserre the gentle Reader to the diuine communication and most pleasant conferences that passed betwixt S. Gregorie and Peter his Deacon Voutsafe them I beseeche thee of audience and no question but thow wilt saye that they are Psal 18. more to be desired then golde many pretious stones and more swete then the hony and the hony combe and that in this small booke be more rich treasures and rare spices contayned then euer kinge Ezechias 4. Reg. 20. shewed to the embassadors of Babilon gardins more fuller of delighte for the soule to sollace it selfe then euer were the vyneyardes of Engaddi and to conclude varietie Cant. 1. of most excellent and sacred stories far more pleasaunt to the eare then euer was bewtifull to the eye Genes câ—p 13. the Paradise of God or Egipt to them that come into Segor P. W. FAVLTES TO BE CORRECTED IN SOME COPIES Pag. 1. lin 20. reade cap. 39. Pag. 16. lin 11. reade since THE CHAPTERS OF THE FIRST BOOKE 1. OF Honoratus Abbote of the monasterie of Funda 2. Of Libertinus Prior of the same Abbey 3. OF a monke that was gardiner to the same Abbey 4. Of Equitius Abbote in the prouince of Valeria 5. Of Constantius clerke of S. Steuens church 6. Of Marcellinus Bishoppe of Ancona 7. Of Nonnosus Prior of the Abbey in Mount Soracte 8. Of Anastasius Abbote of the monasterie called Suppentonia 9. Of Bonifacius Bishoppe of the citye of Tuderti 10. Of Fortunatus Bishoppe of the citie of Tudertin 11. Of Martirius a Monke in the prouince of Valeria 12. Of Seuerus a Priest in the same prouince THE DIALOGVES OF S. GREGORIE THE GREATE POPE OF Rome The first Booke BEINGE vpon a certayne daye too muche ouercharged with the troubles of worldelye busynes in which ofteÌ„tymes men are enforced to do more then of dutye they are bounde I retired my selfe into a solitarye place verye fitt for a sad and melancholy disposition where each
being one that vtterly dispised all vvordly things and with the whole povver of his soule thirsted after the ioyes of heauene Vpon a certaine daye it fell s out that there vvanted oile in the churche by reason vvhereof the foresaid seruaunt of God had not vvherwith to lighte the lampes vvhere vpon he filled them all vvith vvater as the manner is put a pece of paper in the middest then sett thim on fire the vvater did so burne in the lampes as though Burning lamppos in the church it had bene very oile by vvhich you may gather Peter of vvhat merit this man vvas vvho enforced by necessity did chaunge the nature of the element Peter Very strange it is that yovv saye but desirous I am to knovve vvhat humility he had invvardlye in his soule who outwardly was so wonderfull in the eies of the worlde Gregory Amonge miracles very fitly do yow enquire the inwarde state of the minde for it is almost incredible howe miracles wroughâ—te in the sighte of men do with theire tentation inwardly assalt the soule But after yow haue hearde onlye one thinge vvhich this venerable CoÌ„stantâ—us did yovv vvil quickly perceiue vvhat an humble man he vvas Peter Hauing novve tolde me one of his miracles it remayneth that yovve do edifye me also vvith the humilytie of his soule Gregory Because the reporte of his holy life vvas verye muche spread abroade many from diuers countries trauailed to Ancona beinge verye desirous to see him and amongest others a certain countrye fellovve vvas come far of for that very purpose at vvhich tyme it so chaunced that the holy man vvas standinge vpon a paier of vvodden staiers busying him selfe there in mending of lamppes A verie little person he vvas of stature vvith a thinne face and to the outvvard vievv contemptible This fellovv that cam to see him inquired earnestly vvhich vvas the man for vvhose sake he had trauailed so longe a iornye Those that knevv him forth vvith tolde him pointing to Constantius But as folishe soules do measure the merites of men by the qualitye of theire bodies so he beholdinge him so little and coÌ„temptible by no means coulde be persvvaded that they told him truth for in the countrye fellovves minde there fell out as it vvere a great conteÌ„tion betvvixt that which he had heard that which he sawe and he verily perswaded him selfe that he coulde not be so little in his eies vvho vvas so great in his former conceipte and therfor vvhen very many did constantly affirme that he was the man the simple soule despised him and in scoffing manner said I verily belieued that he had bene a goodly great man but this fellovve hath not any thing at all in him that is like a man vvhich vvordes of his the seruant of God Constantius hearing forthvvith left his lampes vvhich he vvas in hande vvith and in great hast cam merily dovvne the staiers imbraced the countrye clowne and of exceding loue helde him fast in his armes kissed him gaue him great thanckes for hauinge that opinion and spake thus vnto him Thovv only quoth he haâ—t thyne eies open and doest truly beholde vvhat I am By vvhich facte vve may easily gather vvhat an humble man he vvas that loued the countrie fellovve the more for contemninge him for iniurious vvords and contumelious vsage trie vvhat a man is invvardly in his soule for as proude men are glad of honor so those that be humble for the most parte reioyce in contempte and disgrace when they beholde them selues to be of no account in the opinion of others glad they are bycause they see that to be confirmed by the iudgement of others which inwardly in theire owne soules they had of them selues Peter This man as I perceiue was outwardly great in miracles but yet greater by his inwarde humility of soule OF MARCELLINVS BISSHOPPE of Ancona CHAPTER VI. Gregory MArcellinus also a man of holye life was Bishopp of the same citye of Ancona who was so sore trobled with the gowte that being not able to goe his seruauntes were enforced to carry him in theire handes Vpon a daye by negligence the city was set on fire and thoughe many labored by throwinge on of water to quenche it yet did it so increase and go forwarde that the whole city was in great danger for it had laid holde of all the houses that were next it and consumed alreadye a great parte of the towne none beinge able to helpe or withstande it In so pitifull a necessity and great danger the Bishopp carried by his seruantes came thither and commanded him selfe to be sett downe righte against those furious flames and in that very place whether the force of the fier did seeme most to beÌ„de which being done the fire maruailous strangelye turned backe into it selfe and as it were cryed out that it coulde not passe the Bishopp and by this meanes was it stopped from goinge forwarde went out of it selfe not beinge able to touche any other buildinges By which Peter yovve see what an argument of great holines it was for a sicke man to sit still by his praiers to quench those raging flames Peter I do both see it and much wonder at so notable a miracle OF NONNOSVS PRIOR OF the Abbey in mounte Soracte CHAPTER VII Gregory NOwe I intende to let yovv vnderstande somewhat of a place not far distaÌ„t which I hearde of the reuerent Bishop Maximianus and of the olde moncke Laurio one whom you knowe both which are yet liuinge as for Laurio he was broughte vp vnder that holy man Anastasius in the Abbeye whiche is harde by the citye of Nepye and Anastasius both by reason of the nerenes of the place equall loue of vertue and like profession of life was dailye in the companye of holy Nonnosus Prior of the Abbey which is in mount Soracte This Nonnosus had for his Abbot a very sharpe man whose roughe conditions notwithstandinge he did alwaies beare with wonderfull patience and did in such swete sort gouerne the monckes that oftentymes by his humility he appeased the Abbotes anger The Abbey standinge in the topp of an hill had neuer an euene and playne place fitt for a gardin one only little plott of grounde there was in the side of the mountayne but that was takeÌ„ vp of a great stone which did naturally growe there so that by no meanes it coulde serue for a gardin yet venerable Nonnosus vpon a daye began to thinâ—ke with him selfe that at least that pece of ground wolde serue verye well to sett wortes yf by any meanes that huge stone coulde be taken awaye but then he likewise thought that fiue hundred yoke of oxeÌ„ wold not be able to stirr it wherevpoÌ„ despairinge of all humane helpe he betokehim selfe to Gods goodnes and in that very place gaue him selfe to prayer in the quiettyme of the nighte beholde on the morninge when the monkes came thither they founde that huge stone remoued far of
in castinge out of deuils in so muche that sometyme he did cast out of possessed bodies whole legions and by the continuall exercise of praier he ouercam all thiere tentations Iulianus who had an office here in our church and not long since died in this city was familiarly acquainted with him by whose relation I learned that which I will nowe tell you for by reason of his great and in ward familiarity often was he present at such miracles as he wroughte and did diuers tymes talke of him to our instruction and his owne comforte A certaine noble matrone there was dwellinge in the hither partes of Tuscania that had a daughter in lawe which not longe after the marriage of her sonne was togither with heâ— mother in lawe inuited to the dedication of the oratory of the blessed martir S. Sebastian and the nighte before this Dedication of churches solemnitye ouercome with carnall pleasure she coulde not abstaine from her husbande and thoughe in the morninge her former delighte trobled her conscience yet shame draue her ProcessioÌ„ forth to the procession beinge more ashamed of men then fearinge the iudgement of God and therfor thither she went togither with her mother in lawe And beholde straighte vpon the bringing of the reliques of S. Sebastian Translation of â—eliâ—es the martir into the oratorye a wicked spirit possessed the foresaide matrons dawghter in lawe and pitifully tormented her before all the people The Priest of the oratory beholdinge her so terribly vexed and lifted vp toke a white lynninge cloth and cast vpon her and forth withe the deuill also entred into him and bycause he presumed aboue his strengthe enforced also he was by his owne vexation to knowe what him selfe was Those that were present tooke vp the yonge getle woman in thiere handes and carried her home to her owne house And for as muche as she was by the enemye continually and cruelly tormented her kinsfolke that carnally loued her with thiere loue did persecut her caused her caused her to be caried for helpe to certaine witches so vtterlye to cast awaye her soule whose body they went about by sorcerye for a tyme to relieue Comming into thiere handes she was by them broughte to a riuer and there washed in the water the sorcerers laboring a longe tyme by theire inchantementes to cast out the deuill that had possessed her bodye but by the wonderfull iudgement of almightye God it fell ouâ— that whiles one by vnlawfull arte was expelled suddainly a whole legion did enter in And from that tyme forwarde she began to be tossed with so many varieties of motions to shrike out in so many sundry tunes as there were deuils in her bodye Then her parentes consultinge togither and confessing thiere owne wickednes caried her to the venerable Bishop Fortunatus and with him they left her who hauinge taken her to his charge fel to his praiers many daies and nightes and he prayed so muche the more earnestly because â—he had against him in one body an whole army of deuils and many daies passed not before he made her so safe and â—ounde as thoughe the deuill had neuer had any power or interest in her bodye At an other tyme the fame seruant of almighty God cast forth a deuil out of one that was possessed which wicked spirit when it was no we nighte and sawe fewe men stirring in the stretes takinge vpon him the shape of a stranger began to go vp and downe the citye crying out O holy Bishop Fortunatus beholde what he hath done he hath turned a stranger out of his lodginge and nowe I seeke for a place to rest in and in his whole citye can finde none A certaine man sittinge in his house by the fire with his wife and his little sonne hearing one to crye out in that manner went forth and enquired what the Bishop had done and withall inuited him to his house where he caused him to sett with them by the fire and as they were amonge them selues discoursinge of diuers matters the same wicked spirit on a sudcâ—ain entred into his little childe cast him into the fire and forth with killed him then the wretched father by the losse of his sonne in this manner knewe full well whom he had entertained and the Bishopp turned out of his lodginge Peter What was the cause that the olde enemye presumed to kill his sonne in his owne house who thinckinge him to be a stranger voursafed him of lodging and entertaynement Gregory Many thinges Peter seme to be goode and yet ar not because they be not done with a goode mynde and intention and therfor our Sauiour saith in the gospell Yf they eye be naughte al thy Math. 6. bodye shal be darcke for when the intention is wicked all the worcke that followeth is naughte althoughe it seme to be neuer so goode and therfore this man who lost his childe thoughe he semed to giue hospitalitye yet I thincke that he toke not any pleasure in that worcke of mercye but rather in the detraction and infamy of the Bishoppe for the punnishemeÌ„t which followed did declare that his entertainement goinge before was not voide of synne for some there be which are carefull to do goode worckes to th ende they may obscure the vertue of an other mans life neither take they pleasure in the good thinge which they doe but in the conceipt of that hurte which thereby they imagin reclouÌ„deth to others and therfore I verilye suppose that this man which gaue entertainment to the deuill was more desirous to seme to do a goode worcke then to do it in dede to th ende that he mighteseme more charitable then the Bishop in that he entertained him whom the man of God Fortunarus had thrust out of his house Peter It is verilye so as you saye for the ende of the worcke declared that the intente of the doer was not good Gregory At an other tyme likewise one that had lost his eysighte was brought vnto him who craued his intercession and obtayned it for so sone as rhe man of God had praied for him and made A miracle of the signe of the crosse the signe of the crosse vpon his eies straighte waies he receiued his sighte Beside this a certaine soldiars horse became so mad that he colde scant be holden by many and so cruel he was that he rent and tare the flesh of all such as he coulde reach with his tethe at lengthe as well as they coulde they tied him with roopes and so brought him to the man of God who puttinge An other miracle of the signe of the crosse forth his hande made vpon his heade the signe of the crosse forth with all his madnes departed in such sort that he became more gentle then euer he was before Then the soldiar seing his horse so miraculously cured determined to bestowe him vpon the Bishop which because he refused and yet the other instantly entreated
tooke order that regular life sholde be obserued so that none of theÌ„ could as before they vsed throughe vnlawful actes decline from the pathe of holy coÌ„uersation either on the one side or on the other which the moÌ„kes perceiuinge they fell into a great rage accusinge theÌ„ selues that euer they desired hiÌ„ to be thiere Abbot seeing thiere crooked coÌ„ditions coulde not eÌ„dure his vertuous kinde of gouernmeÌ„t therfore vvhen they savve that vnder him they coulde not liue in vnlawfull sort were loth to leaue thiere former coÌ„uersation and founde it hard to be in forced with olde mindes to meditate thincke vpon nevve thinges and because the life of vertuous men is alwaies grieuous to those that be of wicked conditions some of them begane to deuise hovve they mighte ridd him out of the vvaye and therfore taking counsel togither they agreed to poison his vvine vvhich being done and the glasse wherein that wine was accordinge to the custome offered to the Abbot to blesse he putting forth his haÌ„de made the signe of the crosse straighte A miracle by the signe of che crosse waye the glasse that was holden far of brake in peces as thoughe the signe of the crosse had bene a stone throwne against it vpoÌ„ which accideÌ„t the maÌ„ of God by by perceiued that the glasse had in it the drincke of death which coulde not indure the signe of life and thersore risinge vp with a milde countenance and quiet minde he called the monkes togither and spake thus vnto them Almightye God haue mercye vpon you and forgiue you why haue you vsed me in this manner did not I tell you before hande that our manner of liuinge coulde neuer agree togither Goe your waies and seeke ye out some other father sutable to your owne conditions for I in tende not nowe to staye anye longer a mongest you when he had thus discharged him selfe he returned back to the wildernes which so muche he loued and dwelt alone with him selfe in the fighte of his creator who beholdeth the hartes of all men Peter I vnderstande not very well what you meane when you saye that he dwelt with him selfe Gregory Yf the holy man had longer contrary to his owne minde contine wed his gouernement ouer those monkes who had all conspired against him and were far vnlike to him in life and conuersation perhappes he sholde haue diminished his owne deuotion and somwhat withdrawne the eies of his soule from the lighte of contemplation and being wearied dailye with correcting of thiere faultes he sholde haue had the lesse care of him selfe and so haply it mighte haue fallen out that he sholde both haue lost him selfe and yet not founde them for so often as by infectious motion we are caried too far from our selues vve remaine the same men that vve vvere before and yet be not vvith our selues as vve vvere before because vve ar wandringe about other mens affaires little consideringe and lookinge into the state of our ovvne soule For shall vve saye that he vvas vvith him selfe vvho vvent into a far countrye and after he had as vve reade in the Gospell Luc. 15. prodigally spent that portion vvhich he receiued of his father was glad to serue a citizen to keepe his hogges and vvolde willinglye haue filled his hungrye belly with the huskes which they did eate who notwithstanding afterwarde when he thought with him selfe of those goodes which he had lost it is written of him that returninge into him selfe he saide How manye hired men in my fathers house do abounde with breade Yf then before he were with him selfe from whence did he returne home vnto him selfe and therfore I saide that this venerable man did dwell with him selfe because carryinge him selfe circumspectlye and carefully in the sighte of his creator alwaies consideringe his owne actions alwaies examininge him selfe neuer did he turne the eies of his soule from him selfe to beholde oughte els whatsoeuer Peter Why then is it vvritten of the Apostle S. Peter after he vvas by the Angel deliuered out of prison that returninge to him selfe he said Now I knowe verilye Act. 12. that our Lord hath sent his Angel and hath deliuered me from the hande of Herod and from all the expectation of the people of the Iewes Gregory We are two manner of waies Peter caried out of our selues for either we fall vnder our selues by sinfull cogitation or els we are by the grace of contemplation lifted aboue our selues for he that kept hoggeâ— through waÌ„dringe of his minde vncleane thouâ—â—tes fell vnder him selfe But he whom the Angell deliuered out of prison being also rapt by the Angell into an ecstasye vvas in truthe out of him selfe but yet aboue him selfe Both of them therfore did returne vnto them selues the one vvhen he recollected him selfe and forsoke his levvde kinde of life and the other from the top of contemplation to haue that vsuall iudgement and vnderstanding vvhich before he had wherfore venerable Bennet in that solitary wildernes dwelt with him selfe because he kept him selfe and retired his cogitations within the closet of his owne soule for when the greatnes of contemplation rapt him vp alofte out of all question he did then leaue him selfe vnder him selfe Peter Your discourse doth very well conteÌ„t me yet I beseeche you to answere me this questioÌ„ whether he coulde in conscience giue ouer those monkes whose gouernment he had now taken vpon him Gregory In myne opinion Peter euill men may with goode conscience be tollerated in that coÌ„munitye where there be some good that may be holpen and reape commoditye But where there be none goode at all that may receiue spiritual profitt often tymes all labour is lost that is bestowed in bringing of such to good order especially if other occasions be offered of doing God presently better seruice els where for whose goode then shoulde the holye man haue expected seing them all to persecute him with one consent and that which is not to be passed ouer with silence those that be perfect carry alwaies this minde that when they perceiue thiere labor to be fructelesse in one place to remoue straighte to an other where more goode may be done And for this cause that notable preacher of the worlde who was desirous to be dissolued and to be with Christe vnto whom to liue is Christe and to Philip. 1. cap. v. 21. dye is gaine and who not only desired him selfe to suffer persecution but did also animate and incourgae others to suffer the same yet being him selfe in persecution at Damascus got a rope and a basket to passe ouer the wall and was priuily let downe what then shall we saye that Paul was affraide of death when as him selfe said that he desired it for Christes sake not so but when he perceiued that in that place little good vvas to be done by great labour he reserued him selfe to further labour where more fruit and better successe mighte be
in that they are laden with the burthen of thiere corruptible fleshe theye be not with God and so in that they be ioyned with him they knowe the secret iudgements of God and in that they be separated from God they knowe them not for seeing they do not as yet perfectly penetrate his secret mysteries they giue testimony that his iudgements be incomprehensible But those that do vvith thiere soule adhere vnto him and cleauing vnto the sayinges of the holy scripture or to secret reuelations acknovvledge vvhat they receiue such persons both knovve these thinges and do vtter them for those iudgemētes vvhich God doth conceale they knovve not and those vvhich he doth vtter they knovve therfore the prophet Dauid vvhen he had saide I haue with my lippes vttered all the iudgements he addeth immediatly of thy mouthe as thoughe he sholde plainely saye Those iudgemēts Psal 118. I maye both knovve and vtter vvhich I knevve thovve diddest speake for those thinges vvhich thovve doest not speake vvithout all questiō thovv doest conceale from our knovvledge Wherfor the sayinge of Dauid and S. Paul agree together for the iudgemēts of God are incomprehensible and yet those vvhiche him selfe vvith his ovvne mouthe vouchesafeth to speake are vttered vvith mens tongues because men maye come to the knovvledg of them beinge reuealed they may be vttered and by no meanes can be kept secret Gregory Novve I see the ansvvere to my question But I praye you to procede yf any thinge yet remaineth to be tolde of his vertue and miracles HOVV THE MAN OF GOD BENnet did foretell the suppression of one of his owne Abbeyes CHAPTER XVII Gregory A Certaine noble man called Theoprobus vvas by the goode counsell of holy Bennet conuerted vvho for his vertue and merit of life vvas verie intrinsecall and familiar vvith him This man vpon a daye comminge into his cell founde him vveepinge verye bitterlye And hauinge expected a good vvhile and yet not seeing him to make an ende for the man of God vsed not in his praiers to vveepe but rather to be sadd he demanded the cause of that his so great heauines to vvhom he ansvvered straightevvaye sayinge Al this Abbey which I haue builte and all suche thinges as I haue made ready for my brethren are by the iudgement of almighty God deliuered to the gentils to be spoiled and ouerthrowne and scarse coulde I obtaine of God to haue thiere liues spared that shold then liue in it His wordes Theoprobus then heard but we see them to be proued most true who knowe that very Abbey to be nowe suppressed by the Lombardes For not longe since in the nighte tyme when the monkes were a sleepe they entred in and spoiled al thinges but yet not one mā coulde they retaine there and so almighty God fulfilled what he promised to his faithfull seruant for thoughe he gaue them the house and all the goods yet did he preserue thiere liues In which thinge I see that Bennet imitated Act. 21. S. Paul whose shipp thoughe it lost all the goodes yet for his comforte he had the liues of all that were in his company bestowed vpon him so that no one man was cast awaye HOVV BLESSED BENNET knewe the hidinge awaye of a flag on of wine CHAPTER XVIII VPon a certaine tyme Exhilaratus our monke a lay brother whom you knowe was sent by his master to the monastery of the man of God to carry him two wooden bottles commonly called flagons full of wine who in the waye as he was goinge hidd one of them in a bushe for him selfe and presented the other to venerable Bennet who tooke it very thāckefullye and when the man was going awaye he gaue him this warninge Take hede my sonne quoth he that thowe drinckest not of that flagon which thow hast hidden in the bushe but first be careful to boowe it downe and thowe shalt finde what is with in it the poore man thus pitifully confounded by the man of God went his waye and comminge backe to the place where the flagon was hidden and desirous to try the truthe of that vvas told him as he vvas boovvinge it dovvne a snake straighte wayes leaped forth Then Exhilaratus perceiuinge vvhat vvas gotten into the vvyne began to be affraide of that vvickednes which he had committed HOVV THE MAN OF GOD knewe that one of his monkes had receiued certaine handkerchefs CHAPTER XIX NOt far from his Abbey there vvas a village in vvhich very many men had by the sermons of Bennet bene conuerted from idolatrye to the true faithe of Christe Certaine Nunnes also there were in the same towne to whom he did often sende some of his monkes to preache vnto them for the goode of thiere soules Vpon a daye one that was sent after he had made an ende of his exhortation by the entreaty of the Nunnes tooke certaine small napkins and hid them for his owne vse in his bosome whom vpon his returne to the Abbey the man of God verye sharpely rebuked sayinge Howe commeth it to passe brother that synne is entred into your bosome At which wordes the monke was much amazed for he had quite forgotten what he had putt there and therfore knevve not any cause why he sholde deserue that reprehension wherevpon the holy man spake to him in playne termes and saide was not I present when you tooke the hand-kercheffes of the Nunnes and put them vp in your bosome for your ovvne priuat vse The monke hearing this fell dovvne at his feete and vvas sory that he had behaued him selfe so indiscretly forth he drevve those napkins from his bosome and thre vve them all avvaye HOVV HOLY BENNET KNEVVE the proude thoughte of one of his monkes CHAPTER XX. VPon a tyme vvhiles the venerable Father vvas at supper one of his monke vvho vvas the sonne of a greate man helde the candle and as he vvas standing there and the other at his meate he began to entertayne a proude cogitation in his minde and to speake thus within him selfe who is he that I thus waite vpon at supper and holde him the candle and who am I that I shold do him any such seruice Vpon which thoughte straighte wayes the holy man turned him selfe and with seuere reprehension spake thus vnto him Signe your harte brother for what is it that you say signe your harte and forthwith he called an other of the monkes and bad him take the candle out of his handes and commanded him to giue ouer his waitinge and to repose him selfe who being demanded of the monkes what it was that he thoughte tolde them how in Yf Saintes in mortal flesh may knowe the thoughtes of our harte much more the immortal Saintes in heauen wardelye he swelled with pride and what he spake against the man of God secretlye in his owne harte Then they all sawe verye well that nothinge coulde be hidden from venerable Bēnet seeinge the verye sounde of mens inwarde thoughtes came vnto his
reprochefull wordes they â—ntreated him where vpon he sent them by and by this message sayinge Amende your tongues otherwise I do excommunicat you which sentence of excommunication notwithstandinge he did not then presentlye pronounce against them but only threatened yf they amended not them selues But they for all this chaÌ„ged thiere conditions nothing at all both which not longe after departed this life and were buried in the churche and vvhen Solemne mass solemne masse was celebrated in the same churche and the Deacon accordinge to custome saide with lowde voice yf any there be that do not communicate let them departe the nurse which vsed to giue vnto our Lorde an Offring for the dead offringe for them behelde them at that tyme to rise out of thiere graues to depart the churche Hauing often tymes at those vvordes of the Deacon sene them leaue the churche and that they could not tarry within she remeÌ„bred what message the man of God sent them whâ—les they were yet aliue For he tolde them that he did depriue them of the communion vnlesse they did amende theire tongues and conditions Then with great sorrowe the whole matter was signified to the maÌ„ of God who straight-waies with his owne handes gaue an oblation saying Go your waies and cause this to be offered Oblation for the deade vnto our Lorde for them and they shall not remayne any longer excommunicat which oblation beinge offered for them the Deacon as he vsed crying out that such as did not communicate shold departe they were not sene any more to go out of the churche whereby it was certaine that seeinge they did not departe with theÌ„ which did not communicate that they had receiued the communion of our Lorde by the handes of his seruant Peter It is very straunge that you report for howe coulde he thoughe a venerable and most holy man yet liuinge in mortall body loose those soules which stoode nowe before the inuisible iudgement of God Gregory Was he not yet Peter mortall that hearde from our Sauiour whatsoeuer Math. 16 thowe shall binde vpon earth it shall be bound also in the heauens whatsoeuer thowe shalt loose in earth shal be loosed also in the heaueÌ„s whose place of bindinge and loosinge those haue at this tyme which by faith and vertuous life possesse the place of holy gouernement and to be stowe such power vpoÌ„ earthly men the creator of heauen and earth desconded from heauen to earthe and that fleshe mighte iudge of spirituall thinges God who for mans sake was made fleshe vouchesafed to bestowe vpon him for from thence our weaknes did rise vp aboue it selfe from wheÌ„ce the strength of God was weakened vnder it selfe Peter For the vertue of his miracles your wordes do yelde a very goode reason OF A BOYE THAT AFTER HIS buriall was cast out of his graue CHAPTER XXIIII Gregory VPon a certayne daye a younge boye that was a monke louinge his parentes more then reason wolde went from the Abbey to thiere house not crauinge the fathers blessinge before hand and the same daye that he came home vnto them he departed this life And beinge buried his bodye the next daye after was founde cast out of the graue which they caused againe to be put in and againe the daye following they founde it as before Then in great hast they went to the man of God sell downe at his feete with many teares beseeched him that he wolde vouchsafe him that was deade of his fauour To whom the man of God with his owne handes deliuered the holy communion of our Lordes body sayinge Goe and lay with great The Sacrament was not buried with him but only laid vpon his brest and taken of againe reuerence this our Lordes body vpon his breast and so burye him which when they had done the deade corps after that remayned quietly in the graue By which you perceiue Peter of what merit he was with our Lorde Iesus Christ seeinge the earth wolde not giue entertainement to his bodye who departed this worlde out of Bennets fauour Peter I perceiue it very well and do wonderfully admire it HOVV A MONKE FORESAKING the Abbey mett with a dragon in the way CHAPTER XXV Gregory A Certaine monke there was so inconstant and fickle of mynde that he wolde needes giue ouer the Abbey for which fault of his the man of God dâ—d daily rebuke him and often tymes giue him goode admonitions but yet for all this by no means wolde he tary amongest them and therfore continuall sute he made that he mighte be discharged The venerable man vpon a tyme wearied with his importunitye in anger bad him departe who was no soner out of the Abbey gate but he founde a dragon in the waye expecting him with open mouth which being about to deuoure him he began in great feare and tremblinge to cry out aloude sayinge Helpe helpe for this dragon will eate me vp At which noise the monkes running out dragon they sawe non but finding him there shaking treÌ„bling they broughte him backe againe to the Abbey who forth with promised that he wolde neuer more forsake the monasterye and so euer after he continued in his profession for by the praiers of the holy man he sawe the dragon comminge against him whom before when he savve not he did willingly followe HOVV HOLY BENNET CVRED a boye of the leprosy CHAPTER XXVI BVt I must not here passe ouer with silence that which I had by relation of the honourable man Anthonye who saide that his fathers boye was so pitifully punnished with a leprosy that all his heare fell of his body swelled and filthy corruption did openly come forthe Who beinge sent by his father to the man of God he was by him quickly restored to his former healthe HOVV BENNET FOVND MONEY miraculously to relieue a poore man CHAPTER XXVIII NEither is that to be ommitted which one of his disciples called Peregrinus vsed to tell for he saide that vpon a certaine daye an honest man who was in debt founde no other meanes to helpe him selfe but thought it his best waye to acquaint the man of God with his necessitye wherevpon he came to the Abbey and findinge the seruant of almighty God gaue him to vnderstande howe he was troubled by his creditor fortwelue shillinges which he did owe him To whom the venerable man saide that him selfe had not so muche money yet giuinge him comfortable wordes he saide Go your wayes and after two dayes come to me againe for I can not preseÌ„tly helpe you in which two daies after his manner he bestowed him selfe in praier when vpon the thirde daye the poore man came backe there were founde suddainly vpon the chest of the Abbey which was full of corne thirtene shillinges which the man of God caused to be giuen to him that required but twelue both to discharge his debte and also to defraye his owne charges But nowe will I returne to speake of such
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