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
and goinge before he drewe his rake ouer suche places as he thoughte goode and the whole riuer forsakinge the olde channell did followe him and kept possession of that which the holy man by that signe of his rake had appointed and so neuer afterwarde did it hurte any more either corne or other thinges planted for the maintenance of men OF SABINVS BISSHOP OF Placentia CHAPTER X. THe same Venantius tolde me likewise an other miracle done as he saide in the city of Placentia which one Iohn the seruant of God and a man of credit liuing now here amongest vs and who was borne and broughte vp in that city affirmeth also to be most true For in that towne of Placētia they saye that there was a Bishopp of wonfull vertue called Sabinus who vnderstandinge by one of his Deacons that the great riuer of Poe was broken forth and had ouerflowed the lande which belonged to the churche and done muche harme he bad him goe vnto the riuer and deliuer it this message from him The Bishop commandeth you to retire and keepe your selfe within your owne boundes His Deacon hearing these wordes scornefully contemed to be emploied in any suche busines Then the man of God Sabinus sent for a Notarye and willed him to write these wordes Sabinus the seruaunt of our Lorde Iesus Christ sendeth admonition to Poe. I commande the in the name of our Lorde Iesus Christ that thou come not out of thy channell nor presume any more to hurte the landes of the churche This shorte letter he bad the Notary write and when he had so done to goe and cast it into the riuer The Notary did as he bad him and the riuer obeyed the precept of the holy man for straightwaies it withdrewe it selfe from the churche-landes returned to his owne channell and neuer presumed any more to ouerflowe those groundes By which facte Peter the pride of disobedient men is confounded seeinge that the very senselesse element in the name of Iesus obeyed the holy mans commandement OF CERBONIVS BISSHOP of Populonium CHAPTER XI CErbonius also a man of holy life Bishop of Populonium hath made great prooffe in our tyme of his rare vertue For beinge muche giuen to hospitality vpon a certaine day he gaue entertainement to diuers soldiars which for feare of the Gothes that passed likewise by his house he conueyed out of the way and so saued theire liues from those wicked men Totilas theire impious kinge hauinge intelligence thereof in great rage and cruelty cōmanded him to be broughte vnto a place called Merulis eighte miles from Populonium where he remayned with his whole armie and in the sighte of the people to be cast vnto wilde beares to be deuoured And because the wicked kinge wolde nedes be present him selfe to beholde the Bishoppe torne in peces great store of people were likewise assembled to see that pitifull pagent The Bishop was broughte forthe and a terrible beare prouided that mighte in cruell manner teare his bodie in peeces so to satisfye the minde of that blodye Kinge Out of his den was the beast let loose who in great fury and hast sett vpon the Bishop but suddainly forgettinge all cruelty with bowed necke and humble heade he began to licke his feete to giue them al to vnderstande that men caried towardes the man of God the hartes of beasts and the beast as it were the harte of a man At this sighte the people with great showtinge and outcries declared how highely they did admire the holy man the Kinge him selfe was moued to haue him in great reuerence and so by Gods prouidence it fell out that he which before refused to obey and followe God by sauing the Bishops life was broughte to do it by the miraculous meekenes of a cruell beare Many of them which were then present and sawe it be yet liuing who do all affirme this to be most true An other miracle concerninge the same man I hearde of Venantius Bishop of Luna and it was this Cerbonius had in the churche of Populonium a tombe prouided for him selfe but when the Lombardes inuaded Italy and spoiled all that country he retired him selfe into the Ilande of Helba Where fallinge sore sicke before his deathe he commanded his chapleins to bury his body in the foresaide tombe at Populonium and when they tolde him how harde a thinge it was by reason of the Lombardes which were Lordes of the country and did range vp and downe in all places Carry me thither quoth he securely and feare nothinge but bury me in all hast and that being done come away as fast as you can For performinge of this his will they prouided a shipp and away they went with his body towardes Populonium in which iornye there fell great store of rayne but that the worlde might knowe whose body was transported in that shippe in that twelue miles space which is betwixt the ilande Populonium a great storme of raine fell vpon bothe sides of the shippe but not one droppe within When they were come to the place they buried his bodye and accordinge to his commandement returned to theire shipp with all speede and they were no soner a borde then there entred into the churche where the Bishop was buried a most cruell captayne of the Lombardes called Gunmar By whose suddaine comminge to that place it appeared planiely that the man of God had the spirit of prophecye when he willed them in all hast to departe from the place of his buriall OF FVLGENTIVS BISSHOP of Otricoly CHAPTER XII THe verye same miracle which I tolde you concerninge the diuision of the rayne happened likewise to the great veneration of an other Bishop For a certaine olde Priest who yet liueth was then present when it happened and saith that Fulgentius Bishop of Otricoly was in disgrace with that cruell tyrant Totilas therfore as he was passing that way with his army the Bishoppe did carefully before hande by his Chaplins send him certaine presentes by that means if it were possible to mitigat his furious minde But the tyrant contemned them and in great rage commanded his soldiars hardly to binde the Bishop and to keepe him safe vntill he had hearde his examination The mercilesse Gothes executed his cruell commandement and setting him vpon a pece of ground they made a circle rounde about him out of which they commanded him not to stir his foote whiles the man of God stoode there in great extremity of heate inuironed round about with those Gothes suddainly there fell suche thunder and lighteninge and suche plentye of raine that his keepers could not indure that terrible storme and yet for all that not one droppe fell within the circle where the man of God Fulgentius stoode Which strange newes beinge tolde to that tyrannicall kinge his barbarous minde was broughte to haue him in great reuerence whose torment before he desired so cruellye thirsted after his blode Thus almighty God to bringe downe the loftye mindes of carnall
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
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
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
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
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
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
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
none can be deuised and therefore thosE that will doubtfully descant of his stories will hardly euer beleeue any further then shall please their owne humor for a more certayne and sure course can not be deuised neither do I remember the like to haue bene so obserued of any other auncient histriographers whatsoeuer And surely those which be so captious as to controll what fitteth not their fancy woulde I make no doubte as liberally speake their pleasure as in truth some in like cases haue and deliuer their quicke censure against many stories no lesse strange then any reported by S. Gregory who yet when they shall vnderstand from whence they be taken must of necessity vaile bonnet condemne them selues sor too lauish of tongue or desperatly fall to gracelesse infidelity or Atheisme For example tell them that there was a certayne barren woman which receiued a message from God by an Angell conâ—erning the bringing forth of a sonne who should be consecrated to God from his infancy which falling out accordingly and he comming â—o mans estate slewe him selfe alone with the iawe bone of an asse many hundreds of his enemies that sett vpon him and afterward being passing thirsty and in great extremity for lacke of water he praied to God and suddainely a fountaine sprung out of one of the great teeth of the saide iawe bone by meanes whereof he was refreshed and recouered his former strength Tell this story I say to many Protestantes that knowe not with what infallible authority it is backed and a man had nede of a broade backe to bare the frumppes and scoffes which they will loade vpon him for giuing credit to such an olde wiues tale and yet in fine their chekes must consesse their incredulous folly yf any christian bloud be left when they shall know that it is recorded by the holy Ghost in sacred scripture Ind. cap. 13. and cap. 15. Iosue cap. 10. v. 12. The like affections will they shewe and the same liberty of speech will they vse to heare that at the commandement of an holy man the sunne did stoppe his course and for some time stoode still that the iron heade of an hatchet was made by an other to ascende of it selfe from the bottome of the water 4. Reg. 6. v. 6. and to swimme in the toppe that a great seruant of God did many hundreds of yeares after his death appeare in body to Math. 17. v. 3. an other and talke with him in the presence of diuers that there were two famous and holy preachers which wrought such wounderfull miracles that the very shadowe of the Act. 5. v. 15. Act. 19. v. 12. one cured all sicke persons ouer whom it passed and the napkins of the other brought from his body healed diseases and dispossessed deuils These and such like be as strange and far more incredible then any reported in this booke and therefore will they as quickly be reiected for fables of many that heare them vntill they vnderstand that Gods worde doth giue them authority Yf then such miracles as these find credit at the Protestants handes why shoulde they contemne those here mentioned being in them selues no more strange or improbable especially our Sauiour him selfe hauing made this promise to his Church Amen Amen I say to Ioan. 14. v. 12. you he that beleueth in me the workes that I do he also shall do and greater then these shall he do Lib. de Babila Martiri which S. Chrisostome in an whole booke against the Pagans writeth to haue bene fullfilled not only in Peters shadowe Pauls garments which as we reade in the Acts of the Apostles healed Act. 19. v. 12. infirmities but also by the relicks and monuments of Saints and namely of S. Babilas of whom he there intreateth Seing then we finde such wonderfull thinges wrought in the time of the olde testament and in the Gospell by our Sauiour as that the very touching of the Math. 14. 2. 36. hemme of his garment cured infirmities and him selfe assuresh vs that such as belâ—ued in him should worke greater what reason is there to discredit those thinges that are reported by auncient holy and learned men for as to beleeue vncertayne legendes and apocriphall stuffe not commended to vs by any sufficient authority is not commendable bnt an argument of ignorance or great leuity so to be so straight laced as not to credit that which is published by them that be of knowne antiquity learning and vertue and haue besides vsed all those meanes which mans witt can deuise is passing iniurious to Godes Saints openeth the gate to the vtter deniall of all monuments of antiquity and all stories of former times whatsoeuer and is in very truth not to say more a plaine demonstration at least of a cauilling complexion For more light of that which hath bene saide let vs a litle descende to somewhat in particular S. Gregory in this thrid booke Cap. 15. telleth how an holy monke called Florentius liued a solirary life whose cell vpon a time was enuironed with a huge number of snakes which yet God at the praiers of his seruant destroied with a tempest and afterward by his diuine prouidence caused to be caried away by a great multitude of birds The story by some may be thought ridiculous and altogether incredible and perchance not many in all his booke more improbable yet no reason ouerhastily to censure so worthy a man as thereporter was to seede our owne foolish fancy more zealous of Gods glory I thinke we be not then he was nor more sharpe of iudgement to discerne betwixt truth and falshoode nor yet more religious to auoide fabulous relations why then should we be so captious or curious as to doubt of that whereof he made no scruple at all Doth he not also note by what meanes he came to the knowledge thereof which was not by any vncertayne rumor or flying tale but from the mouth as him selfe saith of a vertuous and faithfull Priest called Sanctusus who dwelt in the same prouince of Valeria where Florentius also led his life and where â—he foresaide miracle happened By all which who seeth not that none can with any colour of reason quarrell at the truth of his narration And that Gods pleasure vouch saseth sometymes in such small thinges as these to shew his power for the honour of his seruants we learne out of holy scripture For not only a small pece of grouÌ„de as in this our case nor an whole towne or prouince but almost all the country of Egipt was pestered with fragges and the face of the earth so couered with locusts that they did coÌ„sume and spoile all herbes and fruits of trees which yet at the intercession of Moises were Exod. cap. 8. and cap. 10. all by a westerne winde cast into the sea so that not one remayned in all that lande And not only in Gods word but also in our owne chronicles and that yet fresh in memory we reade of as prodigious a thinge
discontentement and dislike coÌ„cerninge suche secular affaires mighte plainely shewe them selues and all thinges that vsually bringe griefe mustered togither mighte frelye be presented before myne eies in whiche place after that I had satt a longe while in much silence and great sorrowe of soule at lengthe Peter my deere sonne and deacon came vnto me a man whom from his yonger yeres I had alwaies loued most intierelye and vsed him for my companion in the studye of sacred scripture who seing me drowned in such a dompe of sorrowe spake vnto me in this manner what is the matter or what bad newes haue you heard for certaine I am that some extraordinarye sadnes doth nowe afflicte your mynde To whom I returned this answere ô Peter the griefe wich continually I endure is vnto me both olde and newe olde throughe common vse and newe by daily encreasinge For myne vnhappye soule wounded with worldly busines doth nowe call to mynde in what state it was when I liued in myne Abbeye howe then it was superior to all earthly matters far aboue all transitory and corruptible pelfe howe it did vsuallye thincke vpon nothinge but heauenlie thinges and thoughe is was enclosed in mortal bodye yet did it by contemplation passe far beyonde earthly boundes and penetrat to the very height of heauene and as for death the memorye wherof is almost to all men grieuous that it did loue and desire as the ende of all miserye the rewarde of her labors and the very entraunce to an euerlastinge and blessed life But nowe by reason of my pastoral charge my poresoule is enforced to endure the burden of secular mens busines after so excellent and swete a kinde of rest defiled it is with the dust of worldlye conuersation and when it doth at the request of others attende to outwarde affaires no question but it returneth backe far lesse fitt to thincke vpon those that be inward spiritual and heauenly Wherfor at this present do I meditat what I suffer and consider what my soule hath lost and the memorye of my former losse doth make that more grieuous which I do nowe eÌ„dure For do you not be holde at this present howe I am tossed with the waues of this wicked world and see the shipp of my soule beaten with the storms of a terrible tempest and therfor wheÌ„ I remeÌ„ber my former state of life I caÌ„ not but sighe to looke backe cast myneâ—eies vpon the forshaken shore And that which doth yet greiue me more is bycause I see my selfe so carried awaye amayne with the boisterous blastes of this troublesom worlde that I can not nowe scarse beholde the porte from whence I did first hoise saile for such be the downe falles of our soule that first it loseth that goodnes and vertue which before it possessed yet so that it doth still remember what it hath lost but afterwarde carried awaye more and more and strayinge further from the pathe of vertue it coÌ„meth at lenghte to that passe that it doth not so muche as keepe in mynde what before it did daily practise so in conclusion it falleth out as I said before that saylinge further on we go at length so far that we do not so muche as once beholde the swete harbor of quiet peace from whence we first sett forth Sometyme also my sorrowe is encreased by remembringe the liues of certain notable meÌ„ who with theire whole soule did vtterlye forsake and abaÌ„done this wicked worlde whose highe perfectioÌ„ when I beholde I can not also but see myne owne infirmities and imperfection verye many of whom did in a contemplatiue retired kinde of life much please God and least by dealing with transitory busines they mighte haue decaied in vertue Gods goodenes voutsafed to fre theÌ„ from the trobles affaires of this wretched worlde But that which I haue nowe saide will be far more plaine and the better perceiued yf the residue of my speche be dialogue wise distinguished by setting downe eache of our names you askinge what you shal thincke conuenient I byanswere giuing satisfaction to such questioÌ„s as you shall demande at my handes Peter I do not remember any in Italye that haue bene verye famous for vertue and therfor ignorant I am who they be that comparinge your life to theres yowe shoulde be so muche inflamed to imitate theire steppes for althoughe I make no doubte but that there haue bene many goode men yet do I verily thincke that none of theÌ„ wroughte any miracles or at least they haue bene hitherto so buryed in silence that whether any suche thing hath bene done or no not any one man can tell Gregorye Yf I sholde Peter but report onlye those thinges wich my self alone haue vnderstoode by the relation of vertuous and credible persons or els learned by my selfe concerninge the life and miracles of perfect and holy men I sholde soner in myne opinion lacke daye to talke in then matter to speake of Peter Desirous I am that yowe wolde vouchsafe to make me partaker of some of them and not to thincke much yf vpon so goode an occasion you interrupt your other studie of inter pretinge the scripture because no lesse edification doth growe by the relation of miracles For as by the exposition of that we learne howe vertue is to be founde and kepte so by recountinge the miracles of holy meÌ„ we knowe how that wich is founde out and possessed is declared and made manifest to the worlde And some there are that be soner moued to the loue of God by vertuous The profit of sainctes liuâ—s examples then by godly sermons and ofâ—eÌ„tymes by the liues of holy fathers the heart doth reape a doble commoditye for yf by comparing of his owne life with theirs he findeth him selfe inflamed with the loue of heauen althoughe before he had haply a goode opinion of him selfe yet seing novve hovve far others do excell him he becommeth also more humble and is broughte to haue a more lowly conceipte of his owne actions and vertue Gregory Such thinges as venerable and holy men haue tolde me I will now without any further delay make you partaker of and that following the example of sacred scripture for sure I am that S. Luke and S. Marcke learned that gospel which they wrot not by sighte but by the relation of others yet lest any in reading sholde haue occasioÌ„ to doubte whether such thinges as I write be true or no I will sett dovvne by vvhat meanes and of vvhom I haue learned them yet in some of them yow haue to knovv that I remember not all the particulars but only the matter in other some both the matter and also the vvordes And besides yf I sholde haue bene so curious as to haue kept in mynde each mans particular vvordes many vttered after the countrye manner vvolde haue made the stile of my discourse nothinge handsome nor semelye That story vvhich I meane first to begin vvith I had by
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
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
and mad sounde by S. Bennet 2. How he ouercame a great carnâ—l tentation 3. How he brake a glas with the signe of the crosse 4. How he cured a moncke that had an idle and wandring minde 5. How by praier he mad water to springe out of a rocke in the topp of a mountaine 6. How he caused an yron bill to come againe into the handle from the bottom of the water 7. How his scholler Maurus walked vpon the water 8. How he mad a crowe to carye a loafe far of that was poisoned 9. How he remoued an huge stone by his praiers 10. Of the fantastical fire of the kâ—tchin 11. How a little boye a moncke was slaine with the ruine of a wall restored to life 12. Of certaine monckes that eate meate contrarye to thiere rule 13. How the hoâ—ye man knewe by reuelation that the brother of ValeÌ„tinian the moÌ„ke had eaten in his iornye 14. How the couÌ„ter faitinge of kinge Totilas was discouered 15. How the holy man did prophecye to the same kinge 16. How he dispossessed a clergye man of a deuil 17. How he did prophecye of the destruction of his owne Abbey 18. How by reuelation he vnderstode of the stolne slaggon of wine 19. How by reuelation he knewe that a monke had receiued certaine napkins 20. How he likewise knewe the proude thoughte of one of his owne monkes 21. How in the tyme of a dearthe two hundred busshels of meale was founde before his cell 22. How by vision he gaue order for the buildinge of the Abbey of Terracina 23. How certaine Nunnes were absolued after thiere death 24. How a certaine monke was cast out of his graue 25. How a monke forsakinge his Abbey was encountred by a dragon 26. How he cured one of a leprosye 27. How miraculously he prouided money for one that was in debte 28. How a cruet of glasse was throwne vpon the stones and not broken 29. How an emptye barrel was miraculouslye filled with oile 30. How a monke was dispossessed of a deuil 31. How a countrye man pinioned was by his only sighte loosed 32. How a deade man was restored to life 33. Of a miracle wroughte by his sister Scolastica 34. How and in what manner he sawe his sisters soule goinge out of her bodye 35. How in vision he sawe the world represented before his eies and of the soule of Germanus Bishope of Capua 36. How he wrot the rule of his order 37. How he fortolde the tyme of his deathe 38. How a mad woman lyinge in his caue was cured THE SECOND BOOKE OF THE LIFE AND MIRACLES OF S. Bennet THERE was a man of Benedictus signifieth Blessed venerable life blessed by grace and blessed in name for he was called Benedictus or Bennet who from his yonger yeres carried alwaies the mynde of an olde man for his age was inferior to his vertue all vaine pleasure he contemned and thoughe he were in the worlde and mighte freelye haue enioyed such commodities as it yeldeth yet did he nothinge esteme it nor the vanities thereof He was borne in the prouince of Nursia of Honorable Parentage and broughte vp at Rome in the study of humanitye But for as much as he sawe many by reason of such learninge to fall to dissolut and and leude life he drewe backe his foote which he had as it were nowe set forth into the worlde least entring to far in acquaintance therewith he likewise mighte haue fallen into that daungerous and godlesse gulphe wherfore giuinge ouer his booke and forsakinge his fathers house welth with a resolute minde only to serue God he soughte for some place where he mighte attaine to the desire of his holy purpose and in this sorte he departed instructed with learned ignorance and furnished with vnlearned wisdom All the notable thinges and actes of his life I could not learne but those fewe which I mynde nowe to reporte I had by the relation of fower of his disciples to witt of Constantinus a most rare and reuerent man who was next Abbot after him Of Valentinianus who many yeres had the charge of the Lateran Abbey Of Simplicius who was the thirde Generall of his order and lastly of Honoratus who is nowe Abbote of that monastery in which he first began his holy life HOVV HE MADE A BROKEN suâ—ue hole and founde CHAPTER I. BEnnet hauinge nowe giuen ouer the schole with a resolute minde to leade his life in the wildernes his nurse alone which did tenderly loue him woloe not by any meanes giue him ouer CoÌ„myng therfore to a place called Enside and remayning there in the churche of S. Peter in the companye of other vertuous men which for charity â—iued in that place it fell so out that his nurse borrowed of the neighbours a sieue to make cleane wheate which being left negligently vpon the table by chaunce it was broken in two pieces wherevpon she fell pitifully a weepinge because she had borrowed it The deuout and religious youth Bennet seeing his nurse so lamenting moued vvith compassion tooke avvay vvith him both the pieces of the sieue and vvith tears fell to his praiers and after he had done rising vp he founde it so vvhole that the place coulde not be seene vvhere before it was broken and comminge straight to his nurse and comforting her vvith goode wordes he deliuered her the sieue safe and sounde which miracle was knowne to all the inhabitantes thereabout and so much admired that the townese-men for a perpetuall memorye did hange it vp at the churche dore to the ende that not only meÌ„ then liuinge but also thiere posteritye mighte vnderstaÌ„de how greatly â—ods grace did worck with him vpoÌ„ his first renouncinge of the worlde The sâ—eue coÌ„tinewed there many yeres after eueÌ„ to these verye troubles of the Lombardes where it did hange ouer the churche dore But Bennet desiringe rather the miseries of the worlde then the praises of men rather to be wearied with labour for Gods sake then to be exalted with transitorye commendation fled priuily from his nurse and went into a deserte place called Sublacum distant almost fourtye miles from Rome in which there was a fountaine springinge forth coole and clere water the abundaÌ„ce whereof doth first in a broade place make a lake and afterwarde runninge forwarde commeth to be a riuer As he was trauailinge to this place a certaine monke called Romanus met him and demanded whether he went and vnderstandinge his purpose Habit of monkes he both kept it close furthered him what he mighte vested him with the habit of holy conuersation and as he coulde did minister and serue him The man of God Bennet comminge to this foresaide place lined there in a An Hermiteslife straighte caue where he continewed three yeres vnknowne to all men except to Romanus who liued not far of vnder the rule of Abbot Theodacus and very vertuouslye did steale certaine houres and likewise sometyme a loafe giuen for his owne prouision
which he didcarry to BeÌ„net And because from Romanus cell to that caue there was not any waye by reason of an highe rocke which did hange ouer it Romanus from the top thereof vpon a longe rope did let downe the loase vpon which also with a band he tied a little bell that by the ringinge thereof the man of God mighte knowe when he came with his breade and so be readye to take it But the olde enemy of mankinde enuying at the charity of the one and the refection of the other seeing a loafe vpon a certaine day let dovvne threvve a stone and brake the bell but yet for all that Romanus gaue not ouer to serue him by all the possible meanes he coulde At length vvhen almighty God vvas determined to ease Romanus of his paines and to haue Bennets life for an example knovvne to the vvorlde that such a candle set vpon a candlesticke mighte shine and giue lighte to the church of God our Lorde voutsafed to appeare vnto a certaine Priest dvvelling a goode vvay of vvho had made readye his dinner for Easter daye and spake thus vnto him Thou hast prouided goode chere for thy selfe and my seruant in suche a place is afflicted vvith hunger vvho hearing this forth vvith rose vp vpon Easter daye it selfe vvith such meate as he had prepared vvent to the place vvhere he soughte for the man of God amongest the steepe hils the lovve valleis and hollovve pittes and at length founde him in his caue vvhere after they had praied togither and sittinge dovyne had giuen God thanckes and had much spirituall talke then the Priest saide vnto him Rise vp brother and let vs dine because to day is the feast of Easter To vvhom the man of God ansvvered saide I knovve that it is Easter vvith me and a great feast hauing founde so muche fauox at Gods handes as this day to enioye your companye for by reason of his longe absence from men he knevve not that it vvas greate solemnitye of Easter But the reuerent Priest againe did assure him sayinge Verily to day is the feast of our Lordes resurrection and therfore meete it is not that you sholde keepe abstinence and besides I am sent to that ende that vve mighte eate togither of such prouision as Gods goodenes hathe sent vs vvherevpon they saide grace fell to thiere meate and after they had dined and bestovved some tyme in talkinge the Priest returned to his churche About the same tyme likevvise certaine sheepheardes founde him in that same caue and at the first vvhen they espied him throughe the bushes sawe his apparrell made of skinnes they verily thoughte that it had bene some beast but after they were acquainted with the seruante of God many of them were by his meanes conuerted from thiere beastlye life to grace piety and deuotion And thus his name in the country there about became famous and many after this went to visit him and for corporall meate which they broughte him they carried away spiritual foode for thiere soules HOVV HE OVERCAME A GREAT tentation of the fleshe CHAPTER II. VPon a certaine daye being alone the temptor was at hande for a little blacke birde commonly called a mearle or an owzell began to flye aboute his face and that so nere as the holy man yf he wolde mighte haue taken it with his hande but after he had blest him selfe with the signe of the crosse the birde flowe awaye Blessing with the signe of the â—rosse and forthwith the holy man was assalted with such a terrible tentation of the fleshe as he neuer felt the like in all his life A certaine woman there was which some tyme he had seene the memorye of which the wicked spirit put into his minde and by the representation of her did so mightily inflame with concupiscens the soule of Gods seruaunt which did so encrease that almost ouercomc with pleasure he was of minde to haue forsaken the wildernes But suddainly asisted with Gods grace he came to him selfe and seeinge many thicke briers and netâ—le bushes to growe harde by of he cast his apparrell and threwe him selfe into the middest of them and there wallovved so longe that vvhen he rose vp all his fleshe vvas pitâ—fully torne and so by the vvoundes of his bodye he cured the vvounde of his soule in that he turned pleasure into paine and by the outvvarde burninge of extreme smarte quenched that fire vvhich being nourished before vvith the fewell of carnall cogitations did inwardly burne in his soule and by this meanes he ouercame the synne because he made a change of the fire From vvhich tyme forvvarde as him selfe did aftervvarde reporte vnto his disciples he founde all tentation of pleasure so subdued that he neuer felt any suche thinge Many after this began to abandon the vvorlde and to become his schollers For beinge nowe freed from the malady of tentation vvorthily and vvith greate reason is he made a master of vertue for which cause in Exodus commandement is giuen by Moyses that the Leuites from fiue and tvventy yeres and vpvvard sholde serue but after they came to fiftye that thy sholde be ordained keepers of the holy vessell Peter Somwhat I vnderstand of this testimony alleaged but yet I beseeche you to tell me the meaninge thereof more fullye Gregory It is plaine Peter that in youth the tentation of the fleshe is hote but after fifty yeres the heate of the body waxeth colde and the soules of faithefull people become holy vessels Wherefore necessary it is that Gods elect seruantes whiles they are yet in the heate of tentation sholde liue in obedience serue and be wearied with labour paines But when by reason of age the heate of tentation is past they become keepers of holy vessel because they then are made the doctors of mens soules Peter I can not deny but that your wordes haue giuen me full satisfaction wherfore seeinge you haue nowe expounded the meaninge of the former texte alleaged prosecute I pray as you haue begon the rest of the holie mans life HOVV BENNET BY THE signe of the holy crosse brake a drinckinge glasse in pieces CHAPTER III. Gregory VVHen this great tentation was thus ouercome the man of God like vnto a piece of grouÌ„de well tilled and weeded of the sede of vertue brought forth plentifull store of fruite and by reason of the great reporte of his wonderfull holy life his name became verye famous Not far from the place where he remayned there was a monasterye the Abbot whereof was deade wherevpon the whole Conuent came vnto the venerable man Bennet intreatinge him very earnestly that he wolde vouchesafe to take vpon him the charge and gouernemeÌ„t of thiere Abbey longe tyme he denied theÌ„ sayinge that thiere manners were diuers from his and therfor that they sholde neuer agree togither yet at lengthe ouercome vvith thiere intreatye he gaue his consent Hauinge novve takeÌ„ vpon him the charge of the Abbey 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
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
the moÌ„kes made choâ—e of Euthicius to take the charge thereof who condescendinge to theire petition gouerned the Abbey many yeares And not to haue his former oratory vtterly destitute he lefte the reuerent man Florentius to keepe the same who dwelt there all alone and vpon a daye beeinge at his praiers heâ— besoughte almightye God to vouchsafe him of some comforte in that place and hauinge ended his deuotions he went forthe where he founde a beare standinge before the dore which by the bowing downe of his heade to the grounde and shewing in the gesture of his bodie no signe of crueltie gaue the man of God to vnderstande that he was come thither to do him seruice and him selfe likewise did forth with perceiue it And because he had in the house fower or fiue sheepe which had no keeper he commanded the beare to take charge of them sayinge Goe and leade these sheepe to the fielde and at twelue of the clocke come backe againe which charge he tooke vpon him and did dailye come home at that howre and so he performed the office of a goode shepheard and those shepe which before tyme he vsed to deuoure nowe fastinge him selfe he tooke care to haue them safely kepte And when Gods seruaunt determined to fast vntil three of the clocke then he commanded the beare to returne with his shepe at the same houre but when he wolde not fast so longe to come at twelue And whatsoeuer he commanded his beare that he did so that bidden to returne at three of the clocke he wolde not come at twelue and commanded to returne at twelue he wolde not tarry till three And when this had continewed a goode while he began to be famous far and nere for his vertue and holy life But the olde enemy of mankinde by that meanes which he seeth the goode to come vnto glorye by the same doth he drawe the wicked throughe hatred to procure theire owne miserie for fower of Euthicius monkes swellinge with enuye that theire master wroughte not any miracles and that he who was left alone by him was famous for so notable a one vpon very spighte went and killed his beare And therfore when the poore beast came not at his appointed howre Florentius began to suspecte the matter but expectinge yet vntill the eueninge verye muche grieued he was that the beare whom in great simplicitye he called his brother came not home The nexte daye he went to the fielde to seeke for his shepe and his shepheard whom he founde there slayne and making diligeÌ„t inquisition he learned quickely who they were that had committed that vncharitable fact Then was he verye sorye bewailing yet more the malice of the monkes then the deathe of his beare whom the reuerent man Euthicius sent for and did comforte him what he mighte but the holy man Florentius wonderfully grieued in mynde did in his presence curse them sayinge I must in almighty God that they shall in this life in the sighte of the worlde receiue the rewarde of theire malice that haue thus killed my beare which did them no harme whose wordes Gods vengeance did straighte followe for the fower monkes that killed the poore beast were straighte so strooken with a leprosye that theire limmes did rott away and so they died miserably whereat the man of God Florentius was greatly affraide and muche grieued that he had so cursed the monkes and all his life after he wept for that his praier was hearde crying out that him selfe was cruell and that he had murdered those men Which thinge I suppose almighty God did to the end that he shold not beeinge a man of great simplicity vpon any griefe whatsoeuer afterwarde presume to curse anye Peter What is it any great synne yf in our anger we curse others Gregory Why doe you aske me whether it be a great synne when as S. Paul saith Neither 1. Corint 5. cursers shal posses the kingdome of God Thincke then how great the synne is which doth exclude a man out of heauen Peter What yf a man haply not of malice but of negligence in keepinge his tongue doth curse his neighbour Gregory Yf before the seuere iudge idle speche is reprehended howe much more that which is hurtefull Consider then howe damnable those wordes be which proceede of malice when that talke shall be punnished which proceedeth only from idlenes Peter I graunt it to be most true Gregory The same man of God did an other thinge which I must not forget For the reporte of his vertue reachinge far and nere a certaine Deacon that dwelt many miles of trauailed vnto him to commend him selfe to his praiers And comminge to his cell he found it rounde about full of innumerable snakes at which sighte beeinge wonderfully affraide he cried out desiringe Florentius to praye who came forth the skye beeinge then verye clere and lifted vp his eies and his handes to heauen desiringe God to take them awaye in such sort as he best knewe Vpon whose praiers suddainly it thundred and that thunder killed all those snakes Florentius seeing them all deade saide vnto God Beholde ô Lorde thowe hast destroied them all but who shall now carry them awaye and straighte as he had thus spoken so many birdes came as there were snakes killed which tooke them al vp and carried them far of discharginge his habitation from those venemous creatures Peter Certainly he was a man of great vertue and merit whose praiers God did so quickly heare Gregory Puritye of harte and simplicity Peter is of great force with almighty God who is in purity most singular and of nature most simple For those seruauntes of his which doe retire them selues from worldly affaires auoid idle wordes labor not to lose theire deuotion nor to defile theire soule with talkinge doe especially obtaine to be hearde of him to whom after a certaine manner and as they maye they be like in purity and simplicitye of harte But we that liue in the worlde and speake oftentymes idle wordes and that which is worse sometyme those that be hurtefull our wordes and praiers are so muche the farther of from God as they be nere vnto the worlde for we are drawne too much downe towardes the carthe by continuall talkinge of secular busines which thinge the prophet Esaye did verye well reprehend in him selfe after he had beheld the kinge and Lorde of armyes and was penitent cryinge out woe be to me for beeing silent Esai 6. because I am a man that haue defiled lippes and he sheweth straighte after the reason why his lippes were defiled when he saithe I dweâ— in the middest of a people that hath defiled lippes For sorye he was that his lippes were defiled yet concealeth not from whence he had them when he saith that he dwelt in the middest of a people that had defiled lippes For verye harde it is that the tongues of secular men shoulde not defile theire soules with whom they talke for when we doe
for him selfe Sraighte after the Priest fell sicke and lay not longe before he departed this life and when his body was by the monkes broughte to the graue which he had prouided for him selfe they opened it and sawe that there was not any rome because the Abbots corps filled the whole place then one of them with a loude voice saide O father where is your promise that this graue sholde holde you bothe No soner had he spoken those wordes then the Abbots bodye which laye with the face vpward did in all theire sight turne it selfe vpon one side and so left place ynoughe for the buriall of the Priest and so after his death he performed what he promised aliue concerninge the lyinge of both theire bodies in that one graue But because we haue now made mention of S. Peters Abbey in the city of Preneste where this miracle happened are you content to heare somethinge of the S. Peter buried at Rome keepers of his churche which is in this citye where his most holy bodye remayneth Peter Most willinge I am and beseeche you that it may be so OF THEODORVS KEEPER OF S. Peters church in the city of Rome CHAPTER XXIIII Gregory THere be yet some aliue that knewe Theodorus keeper of that churche by whose reporte a notable thinge that befell him came to my knowledge For risinge somewhat early one nighte to mende the lightes that hunge by the dore and was vpon the ladder as he vsed to powre oile Burning laÌ„ppes in the churche into the lamppes suddainly S. Peter the Apostle in a white stoale standing beneath vpon the pauiment appeared vnto him and spake to him in this manner Theodorus why hast thow risen so earlye and when he had saide so he vanished out of his sighte but such a feare came vpon him that all the strengthe of his bodye did forsake him so that he was not able to rise vp from his bed for many daies after By which apparition what ment the blessed Apostle els but to giue those which serue him to vnderstande by that his presence that whatsoeuer they doe for his honour him selfe for theire rewarde doth alwaies behold it Peter I maruaile not so muche at his apparition as that beeinge before verye well he fell sicke vpon that sighte Gregory What reason haue you Peter to maruaile at that for haue you forgotten howe the prophet Daniell when he behelde that great and terrible vision at which he trembled speakethe thus of him selfe I became weake and was sicke for Daniel 8. verye many daies for the fleshe can not conceiue such thinges as pertaine to the spirit and therfore sometymes when a mans minde is caried to see somewhat beyonde it selfe no remedye but this earthly and fraile vessell of our not able to beare suche a burthen must fall into weakenes and infirmity Peter Your reason hath taken away that scruple which troubled my minde OF ABVNDIVS KEEPER OF the same churche of S. Peter CHAPTER XXV Gregory NOt verye many yeares since as olde men saye there was an other keeper of the same churche called Abundius a graue man and of great humility who serued God so faithfullye that the blessed Apostle S. Peâ—er did by miracle declare what opinion he had of his vertue For a certain yonge maide that frequented his churche was so pitifully sicke of the palsey that she crept vpon her handes and for very weakenes drewe her body vpon the grounde Longe tyme had she praied to S. Peter for helpe of this Praier to Sainctes her infirmitye who vpon a nighte in a vision stoode by her and spake thus Goe vnto Abundius and desire his helpe and he shall restore the to thine healthe The maide as she made no doubte of the vision so not knowinge this Abundius vp and downe she crepte throughe the church enquiringe for the man and suddainly mett with him whom she â—oughte for and askinge for him of him selfe he tolde her that he was Abundius Then quoth she Our pastor and patron blessed S. Peter the Sainctes knowe how our necessities Apostle hath sent me that you sholde helpe me of this my disease Yf you be sent by him quoth Abundius then rise vp and takinge her by the hande he forthwith lifted her vp vpon her feete and from that verie houre all the synowes and partes of her body became so stronge that no signe of her former malady remayned But yf I sholde recount all the miracles in particular which are knowne to haue bene done in his churche questionlesse no tyme wolde be lefte for the relation of any other wherfore I will speake no more of them but come to such holy men as haue bene famous in diuers other places of Italy OF A SOLITARYE MONKE called Menas CHAPTER XXVI NOt longe since in the prouince of Samnium there was a reuerent man called Menas who some ten yeares since led a solitary life and was knowne to many of our friendes and for the truthe of suche his notable actes as I shall reporte I will noâ— name any one author because I haue so many witnesses as there be men that knowe that prouince of Samnium This holy man had no other wealth to liue vpon but a fewe hiues of bees which a certaine Lombarde wolde nedes haue taken awaye for which cause the holy man reprehended him and by and by he fell downe before him and was tormented of a deuill vpon which accident his name became famous both to his neighbours and also to that barbarous nation so that none durst after that but in humilitye come into his cell Oftentymes also there came certaine beares out of the wood which was harde by to deuoure vp his hony whom he strook with a little stricke which he carried in his hande and the beares so feared his stripes that they wold roare out and runne away and they which little feared naked swordes were now affraide to be beaten by him with a small â—ande He desired not to possesse ought in this world nor to seeke for any thinge his maÌ„ner was by heauenly talke to inflame all such as of charity came to visit him with the desire and loue of eternall life And yf at any tyme he vnderstoode that others had committed any great synne he wolde neuer spare them but with true loue to theire soules reprehende them for theire faultes His neighbours and others also that dwelt farther of vsed vpon a custome euery one vpon certaine daies in the weeke to send him theire presentes and offringes to the ende he mighte haue somewhat to bestowe vpon suche as came to visit him A certaine man there was called Carterius who ouercome of filthy concupiscence violently tooke awaye a Nunne and Mariage of Nunnes vnlawful by vnlawfull matrimonye made her his wife which thinge so sone as the man of God vnderstoode he sent him by suche as he could that message which his facte deserued The man guiltye in his conscience of that wickednes which
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
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
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
apparrelled in white and such a delicate sauour there was that the fragrant odour thereof did giue wonderfull content to all them that dwelt and walked in that place Diuers particular mansions also there were all shining with brightnes and lighte and especiallye one magnificall and sumptuous house which was a buildinge the brick whereof seemed to be of golde but whose it was that he knewe not There were also vpon the bancke of the foresaide riuer certaine houses but some of them the stinking vapour which rose from the riuer did touche and some other it touched not at all Nowe those that desired to passe ouer the foresaide bridge were subiect to this manner of triall yf any that was wicked attempted to go ouer downe he fell into that darcke and stincking riuer but those that were iust and not hindred by synne securely and easily passed ouer to those pleasant and delicate places There he saide also that he sawe Peter who was stewarde of the Popes familye and died some fower years since thrust into a most filthy place where he was bounde and kept downe with a great waighte of yron and inquiring why he vvas so vsed he receiued that answere which all we that knewe his life can affirme to be most true for it was told him that he suffred that paine because when him selfe was vpon any occasion to punnishe other that he did it more vpon cruelty then to shewe his obedience of which his mercilesse disposition none that knewe him can be ignorant There also he saide that he sawe a Priest whom he knewe who comming to the foresaide bridge passed ouer with as great security as he liued in this worlde sincerelye Likewise vpon the same bridge he saye that he did see this Steuen whom before we spake of who being about to go ouer his foote slipped and halfe his bodye hanging beside the bridge he was of certaine terrible men that rose out of the riuer drawne by the legges downewarde and by certaine other white and bewtifull persons he was by the armes pulled vpwarde and whiles they stroue thus the wicked spirites to drawe him downewarde and the goode to lifte him vpwarde he that behelde all this strange sighte returned to life not knowing in conclusion what became of him By which miraculous vision we learne this thing concerninge the life of Steuen to witt that in him the synnes of the fleshe did striue with his worckes of almes For in that he was by the legges drawne downewarde and by the armes plucked vpwarde apparant it is that both he loued to giue almes and yet did not perfectly resist the synnes of the fleshe which did pull him downewarde but in that secret examination of the supreme iudge which of them had the victorye that neither we knowe nor he that the sawe it Yet most certaine it is that the same Steuen after that he had sene the places of hell as before was saide and returned againe to his bodye did neuer perfectly amend his former wicked life seing many yeares after he departed this worlde leauing vs in doubt whether he were saued or damned Wherebye we many learne that when any haue the tormentes of hell showne them that to some it is for theire commoditye and to others for theire testimonye that the former may see those miseries to auoide them and these other to be so much the more punnished in that they vvolde not take heede of those tormentes vvhich they both knevve and vvith theire eies behelde Peter What I beseche you was ment by the building of that house in those places of delight with brickes of golde For it semeth very ridiculous that in the next life vve sholde haue nede of anye such kinde of mettall VVHAT IS MENT BY THE building of the house in those pleasant places And of one Deusdedit whose house was sene to be built vpon the Saterday Gregory VVHat man of sence can thincke so but by that which vvas shovven there vvho so euer he vvas for vvhom that house vvas built vve learne plainely vvhat vertuous vvorkes he did in this vvorlde for he that by plenty of almes doth merit the revvarde of eternall lighte certayne it is that he doth builde his house vvith golde For the same soldiar vvho had this vision saide also which I forgott before to tell you that old men and yonge girles and boies did carry those brickes of golde for the buildinge of that house by vvhich vve learne that those to vvhom vve shevve compassion in this vvorlde do labour for vs in the next There dvvelt also harde by vs a religious man called Deusdedit vvho vvas a shoemaker concerninge vvhom an other savve by reuelation that he had in the next vvorlde an house a building but the vvorckemen thereof laboured onlye vpon the saterday Who aftervvarde inquiring more diligently hovve he liued founde that vvhatsoeuer he got by his labour all the vveke and vvas not spent vpon necessary prouision of meate and apparrell all that vpon the saterdaye he bestovved vpon the poore in almes at S. Peters churche and therfore see vvhat reason there vvas that his building vvent forvvard vpon the Saterday Peter You haue giuen me verye goode satisfaction touching this one pointe yet desirous I am further to knowe what the reason was that some of those habitations were touched by the stinckinge vapour some were not and what is ment by the bridge and riuer which he savve Gregory By the representation of these thinges Peter are expressed the causes vvhich they do signify For the bridge by vvhich he beheld Gods seruantes to passe vnto those pleasant places doth teach vs that the path is verye Math. cap. 7. straighte vvhich leadeth to euerlasting life and the stincking riuer vvhich he savve runninge beneath signifieth that the filthy corruption of â—ice in this vvorlde doth dailye runne to the dovvnefall of carnal pleasure And that some of the habitations vvere touched vvith the stincking vpour and some vvere not vvhat s ment els but that there be diuers vvhich do many goode vvorckes yet in theire soule they are touched vvith the delighte of carnall sinnes and therfore very great reason there is that in the next vvorlde such should taste of a stinckinge vapour vvhom filthye carnality did delighte in this and therâ—ore blessed Iob perceiuing the pleasure of the fleshe to be stinckinge pronounceth ths sentence of the vvanton and carnall man His Iob. 24. swetenes be wormes But those that doe preserue theire hart free from all pleasure of carnall thoughtes haue not theire houses touched vvith any such stincking vapour here vve haue also to note that he savve one and the same thing both to be a vapour and also to haue an yll sauour because carnall delighte doth so obscure the soule vvhich it hath infected that it can not see the brightenes of true lighte for the more pleasure it hath in the inferior parte the more darknes it hath in the superior vvhich doth hinder it from the
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
his none of the other monkes euer vnderstoode But at lengthe it came forth by this meanes for falling grieuously sicke so that no hope of life remayned he caused all the monkes of the Conuent to be called together who all willingly came verily thincking that at the departure of so notable a man they shoulde haue hearde some sweete and goode exhortation but it fell out farr otherwise for with great trouble of minde and tremblinge of bodye he was inforced to tell them that he died in a damnable state saying when you thoughte that I fasted with you then had I my meate in secret corners and beholde nowe I am deliuered to a dragon to be deuoured who with his taile hath in wrapped fast my handes and feete and his heade he hath thrust into my mouth and so he lieth sucking and drawing out of my breath and speaking these wordes he departed this life and had not any tyme giuen to deliuer him selfe by penance from that dragon with he sawe By which we learne that he had this vision only for the commoditye of them that hearde it seing him selfe could not escape from the enemy which he behelde and into whose handes he was giuen to be deuoured Peter Desirous I am to be informed whether we ought to beleeue that after death there is any fire of Purgatorye VVHETHER THERE BE ANY FIRE of purgatorye in the next worlde CHAPTER XXXIX Gregory OVr Lorde saith in the Gospell VValke whiles you haue the lighte Ioan. 12. and by his Prophet he saith In tyme accepted haue I hearde the and in the day of saluation haue I holpen the Esai 49. which the Apostle S. Paul expounding saith Beholde nowe 2. Corint 6. is the tyme acceptable beholde nowe the the daye os saluation Salomon likewise saith whatsoeuer thy hand is able to doe Ecclesiastes 9. v. 10. worcke it instantlye for neither worcke nor reason nor knowledge nor wisdome shal be in hel whether thow doest hasten Dauid also saith Because his mercy is for euer By Psal 117. which sayings it is plaine that in such state as a man departeth out of this life in the same he is presented in iudgement before God But yet we Purga ry fire the â—â—â— life foâ— smal si nes Math. must beleeue that before the daye of iudgement there is a Purgatorye fire for certaine small synnes because our Sauiour saithe that he which speaketh blasphemye against the holy Ghost that it shal not be sorgiuen him neither in this worlde nor in the worlde to come Out of which sentence we learne that some synnes are forgiuen in this worlde and some other may be pardoned in the next sor that which is denied concerninge one synne is consequentlye vnderstoode to be graunted touching some other But yet ths as I saide we haue not to beleeue but only concerninge little and very smal synnes as for example daily idle talke immoderate laughter negligence in the care of our family which kinde of offences scarce can they auoide that knowe in what sorte sinne is to be shunned ignoraÌ„terror in matters of no great waighte all which synnes be punnished after death yf men procured not pardon remissioÌ„ for them in their life tyme for wheÌ„ S. Paul saith that Christ is the fouÌ„datioÌ„ 1. Corin 3. and by by addeth And if any man build vpon this soundation gold siluer pretious stones woode hay stubble the worcke of euery one of what kinde it is the fire shal trye if any mans worcke abide which he built therevpon he shal receiue rewarde if any mans worcke burne he shal suffre detriment but him selfe shal be saued yet so as by fire For althoughe these wordes may be vnderstood of the fire of tribulation which men suffre in this worlde yet yf any wil interpret them of the fire of purgatorye which shall be in the next life then must he carefully consider that the Apostle saide not that he may be saued by fire that buildeth vpon this foundation â—ron brasse or lead that is the greater sort of synnes and therfore more harde and consequently not remissible in that place but woode haye stubble that is little and very lighte synnes Litile and light synnes which the fire doth easilye consume Yet we haue here further to consider that none can be there purged no not for the least synnes that be vnlesse in his life tyme he deserued by vertuous worckes to finde such faâ—or in that place OF THE SOVLE OF PASchasius the Deacon CHAPTER XL. FOr when I was yet in my yonger yeares and liued a secular life I hearde from the mouth of myne elders who knewe it to be true how that Paschasius a Deacon of this Romane churche whose sounde and eloquent bookes of the holy Ghost be extant amongest vs was a man of a wonderfull holy life a maruailous giuer of almes a louer of the poore and one that contemned him selfe This man in that conteÌ„tion which through the exceding hote emulation of the clergye fellout betwixt Symmachus and Laurence made choise of Laurence to be Bishop of Rome and thoughe he was afterwarde by common consent ouercome yet did he continewe in his former opinion vntil his dying daye louinge and preferring him whom the The Biâ—shop oâ—Rome â—uernor the church Churche by the iudgement of Bishoppes refused for her gouernor This Deacon ending his life in the tyme of Symmachus Bishoppe of the Apostolike sea a man possessed with a deuill came â—elickes â—isposses â—euiles 4 dalma â—icke or â—unicle is â—hat veâ—timent â—vhich the Deaâ—on vseth â—â—t the tyme of Masse and touched his dalmatike as it laye vpon the biere and was forthwith deliuered from that vexation Longe tyme after Germanus Bishop of Capua before mentioned by the counsell of Phisitions for the recouerye of his health went to the bathes into which after he was entred he founde there standinge in those â—ote waters the foresaide Paschasius ready to doe him seruice At which sighte being much affraide he demanded what so worthy a man as he was did in that place to whom Paschasius returned this answere For no other cause quoth he am I appointed to this place of punnishement but for that I tooke parte with Laurence against Symmachus and therfore I beseche you to pray vnto our Lorde for me and by this token shall you knowe that your Praier for soules deâ—parted praiers be hearde yf at your comminge againe you finde me not here Vpon this the holy man Germanus betooke him selfe to his deuotions and after a fewe daies he went againe to the same bathes but founde not Paschasius there for seing his fault proceded not of malice but of ignorance he mighte after death be purged from that synne And yet we must with all thincke that the plentifull almes which he bestowed in this life obtained fauour at Gods handes that he mighte then deserue pardon when he could worcke nothing at all for him selfe Peter What I praye you
nighte by reuelation was admonished in this manner Make your selfe readye because our Lorde hath giuen commandement for your departure and when he answered that he had not wherewith to defraye the charges of that iorny straighte-waies he hearde these comfortable wordes Yf you take care for your synnes they be forgiuen you which thinge thoughe he had hearde once and yet for all that was in great feare an other nighte he had againe the same vision and so after fiue daies he fell sicke of an agewe and as the other monkes were in praying and weeping about him he departed this life An other monke there was in the same Monasterye called Merulus who was wonderfullye giuen to â—eares and bestowing of almes and no tyme almost passed him except it were when he was at meate or a slepe in which he did not sing psalmes This man by vision in the nighte sawe a crowne made of white flowers to descende vpon his heade and straighte after falling sicke he died with great quiet and ioye of minde Fouretene yeares after when Peter who nowe hath the gouernment of my Monasterye went about to make a graue for him selfe harde by Merulus sepulchre such a fragrant and pleasaunt smell as he saith came out of it as thoughe it had bene a storehouse of all manner of swete flowers By which it appeared plainlye that it was verye true which before he had sene by vision in the nighte Likewise in the same Monasterye there was an other called Iohn who was a yonge man of great towardnes and one that ledd his life with greate circumspection humility swetenes and grauitye This man falling sore sicke sawe in his great extremitye by vision in the nighte an olde man to come vnto him who touched him with a wande sayinge Rise vpe for you shall not dye of this sickenes but make your selfe readye for you haue not any longe tyme to staye in this worlde and forthvvith thoughe the phisitions dispaired of his health yet he recouered and became perfectlye well The vision which he sawe he told to others and for two yeares followinge as I saide he serued God in such sort that his great deuotion surpassed his yonge yeares Three yeares since an other monke died who was buried in the churche-yarde of the same Monasterye and when we had ended all his â—uneralles and were departed this Iolme as him selfe with pale face and great trembling tolde vs remayned there still where he hearde that monke which was buried to call him out of the graue that it was so indeede the end following did shewe for ten daies after he fell sicke of an agewe and so departed this life Peter Willingly wolde I learne whether we ought to obserue such visioÌ„s as be reuealed to vs by nighte in our slepe VVHETHER DREAMES ARE TO be beleeued and how many kinde of dreames there be CHAPTER XLVIII Gregory COncerninge this pointe Peter you must vnderstande that there are six kinde of dreames For sometyme they procede of too much fulnes or emptines of the stomacke sometyme by illusion sometyme both by thought and illusion sometyme by reuelation and sometyme both by thoughte and reuelation The two first all by experience knowe to be true and the fower latter we finde mentioned in holy scripture For yf dreames did not sometyme procede by illusion from our secret enemye neuer wolde the wise man haue saide Dreames haue made manye Eccles 34. to err and hooping in them haue they bene deceiued and againe You shall not be sothsaiers nor obserue dreames by which wordes we see howe they are to be detested that are compared with soothsayinges Againe yf dreames did not sometyme procede both of thoughte together with illusion the wise man vvoulde not haue saide Dreames follow cclâ—s 5. many cares And yf sometyme also they did not come by mysticall reuelation Ioseph had neuer knovvne by dreame â—enes 37. that he sholde haue bene exalted aboue his brethren neither the Angell vvolde Aath. 2. euer in a dreame haue admonished the spouse of our Ladye to flye avvaye vvith the childe into Egipt Againe yf sometyme they did not also procede both from thoughtes and diuine reuelation neuer vvolde the prophet Daniell disputing of Nabuchod mosors dreame haue begun from the roote of his former thoughtes saying Thow Daniel 2. ô king diddest beginne to thincke in thy â—edd what should happen in tymes to come and he that reuealeth mysteries did shewe the what thinges should come and a little after Thow diddest see and behold as it were a great statua that great statua and highe of stature did stand against the c. Wherfore seing Daniell doth with reuerence insinâ—ate that the dreame shoulde come to passe and also declareth from what cogitation it did springe plainlye do we learne that dreames sometymes do come both of thought and reuelation together But seing dreames do growe from such diueâ—s rootes with so much the more difficultye oughte we to beleeue them because it doth not easily appeare vnto vs from what cause they do proceede Holy men indeed by a certaine in warde spirituall tast doe discerne betwixt illusions and true reuelatioÌ„s by the very voices or representations of the visions them selues so that they knowe what they receiue from the goode spirit and what they suffer by illusion from the wicked and therfore yf our mynde be not herein verye attentiue and vigilant it falleth into many vanityes throughe the deceipt of the wicked spirit who sometyme vseth to foretell many true thinges that in the ende he may by some falshoode insnare our soule OF ONE VVHO IN HIS DREAME had longe lise promised him and yet died shortly after CHAPTER XLIX AS not longe since it is most certaine that it befell to one that liued amongest vs who being much giuen to obserue dreames had one nighte in a dreame longe life promised him and when as he had made prouision of great store of money for the maintenance of his manye daies he was so suddainlye taken out of this life that he lefte it all behinde him without euer hauing any vse thereof and caried not with him any good worckes to the next worlde Peter I remember verye well who it was but let vs I praye you prosecute such questions as we began to intreat of Doth any profit thincke you redounde to mens soules yf theire bodies be buried in the churche VVHETHER THE SOVLES receiue any commoditye if theire bodies he buried in the churche CHAPTER L. Gregory SVch as dye not in mortall synne ne si nmorand ne not receiue this benefit by hauing theire bodies buried in the churche for when their friendes come thither and beholde their sepulchres then do they remember them and pray vnto God for theire soulesâ— but those that depart Praier for the deade this life in the state of deadly synne receiue not any absolution from theire synnes but rather be more punnished in hell for hauing theire bodies buried in the
reioysed at that which had happened Word of this miracle was brought vnto me where I was sitting ready to come into the Church one posting after an other the latter euer bringing that for newes which others had told before him As I was glad and secretly in myne heart gaue God thankes in cometh the man himselfe with a great troupe following him whome falling downe at my fecte I embraced and lifted vp againe Forth we came to the people where we found the Church sounding with ioy each man on all sides crying out God be thanked and his name be blessed for euer I saluted the people and sorth with out they cried againe repeating but far more feruently the same very words At lenght when silence was made the sacred scriptures were solemnely read when my time of preaching was come a few words I spake meete for that time and answearable to that great mirth and ioy The man went home with me to dinner where very diligently he told me the whole history of the calamitie of his mother and brethren The next morning after the sermon was ended I promised the people that the particularities of the matter should in writing be readde vnto them the day following which was accordingly performed and whils it was in reading I caused both him and his sister to be sett vpon an highe place not far from the pulpitt where all the people men and wemen might see them both standinge the one safe and sound the other pittifully shaking in all partes oâ— her body and they which before had not sene him in his misery beheld in his sister what God had mercifully done for him and in him they did see for what to thanke God and in her for what to pray vnto Christ When there bill was readde I willed them both to departe and then I began somewhat more exactly to entreat of the matter but whils I was thus busied all on a suddaine we heard new showtinge and crying out at the shrine of the martyr wherwith my auditors began to looke that way and to runne to see what the matter vvas For the poore wooman departing from the place where before she stoode wenâ— straight way to pray Prayer â—â— Saintes vnto the holy martyr and so sone as she touched the barres she fell downe as her brother had done before and after a litle sleepee she rose vp perfect and sound Demaunding therfore what had happened and what was the cause of that ioyfull crying out they brought her from the shrine of the martyr into the Church where we were wherevpon there was such a marueilous crying out of men and women and such weeping for ioy that one would haue thought it would neuer haue ended Backe agayne was she brought to the same place where a litle before she stoode trembling and shaking Reioysing there was that she was found like vnto her brother for whom a litle before sory they were that like she was not and although as yet they had not prayed for her yet by the sequell they perceiued that the desires of their harts were already heard Such reioysing and showtinge out ther was such lauding praysing God not in words but with such a wonderfull ioyfull noyse that myne eares could scarce indure it what was in the harts of that ioyfull people but the fayth of Christ for which blessed Steuen shed his bloud A NOTABLE MIRACLE VVROVGHT BY S. BERNARDE in confirmation of diuers articles of religion written by one william an Abbot in the thirde booke of the saide Saintes life Chap. 8. TO THE GOODE CHRISTIAN Reader THe miracle ensewing gentle Reader I haue thought verie expedient to adde in this place though far inserior to the former sor antiquity because it was wrought for the proose and confirmation of diuers articles denied by the Protestants and mayntained by the Catholike church and is of that qualitie that no shadowe of iust exception can be taken against it For it was written by a religious and vertuous maÌ„ that liued in S. Bernards time Se the Preface oâ— S. Bernardes life and was very well acquainted with his life and conuersation and he relateth it as done in the sight of the world with the particular circumstances of persons words and such like that no place is left for incredulous suspition or calumniation for he that will deny so manifest a story may with like reason deny any histories of former times what-soeuer To ascribe so powerable a signe to the operation of the common enemy is too iniurious to the renoumed sanctitie of that holy and great seruant of God whose memory is not only reuerenced of vs but also venerable to our aduersaries them selues and besides it is an olde deuise of wicked Porphirius and Eunomius as S. Hierom noteth CoÌ„tra Viâ—ilant descending to them by inheritance from the Pharisees who by like blasphemie laboured to obscure eneruate the miracles of Christ himselfe saying This fellow casteth not out deuils but in Beelzebub the Prince of the deuils To this may be added that if any Math. 12. v. â—â—4 miracles be of force to proue the truth of religion as none without note of infidelity can denie no questioÌ„ but they be especially those which haue bene wrought in defence and confirmation of faith and religion for in this case the prouidence of God who desireth the saluation of all and whose honour it principally concerneth neuer permitteth his holy name to be in that kinde abused or superstitious idolatrye or any damnable doctrine as it were by his owne seale to be confirmed and commended to the world neyther euer in former times can any such president be produced but many examples to the glory of Gods name and comfort of Catholiks may be alleaged to the contrary The idolatrous Priests of Baal iointly and ernestly with louâ— voyce and that a long time called vppon their God yea and launced them selues with kniues to the sheddinge of their bloud and all this that miraculous fire would descend from heauen for the consuminge of that sacrifice which they had prepared sor his honour and confirmation of that religion which they taught but as the scripture sayth no voyce was heard neyther was there any that gaue them 3. Reg. Epist â— Trallian Lib. 3. excidio Hierosol cap. 2. Amb. ad uersus gentes liâ— 2. Ciril catach â— Philastr de heres cap. 3. Aâ— gus herâ— 1. answeare Simon Magus whom S. Ignatius calleth the deuils eldest sonne attempted to rayse vp one that was dead as Egesippus reporteth but with vnfortunate successe The same arch heretike as both the foresayd author and many more report hauing by magicall enchantments mounted him selfe vp in the aire to ascend into heauen was ouerthrowne by the prayers of S. Peter and so disgratiously fell downe One * Vide aâ— synodi se tae act â— Gregor TuroÌ„ l 3. hist. Franco cap. 30. Polychronius a Monothelite heretike with great ostentation vndertooke to