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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02208	The dialogues of S. Gregorie, surnamed the Greate: Pope of Rome: and the first of that name deuided into fower bookes. Wherein he intreateth of the liues, and miracles of the saintes in Italie: and of the eternitie of mens soules. With a shorte treatise of sundry miracles, wrought at the shrines of martyrs: taken out of S. Augustin. Together with a notable miracle wrought by S. Bernard, in confirmation of diuers articles of religion. Translated into our English tongue by P.W.; Dialogi. Part 1. English	Gregory I, Pope, ca. 540-604.; Woodward, Philip, ca. 1557-1610.; Augustine, Saint, Bishop of Hippo. De civitate Dei. Book 22. Chapter 8. English.	1608 (1608)	STC 12349; ESTC S121026	216,240	619

and a very fit plot of grounde left to make them a gardin At an other tyme the same holye man beinge washinge of lamppes made of glasse one of them by chaunce fell out of his handes and brake into manye peeces who fearinge the great furye of the Abbot did forthwi●h gathere vp al the fragmentes laide them before the altar and there with great sithinge fell to his praiers and afterwarde liftinge vp his heade he founde the lampe entire whole And thus in these two m●racles did he imitat two notable fathers to wit Gregory and Donatus the first of which remoued a mountaine and the other mad● a broken chalice safe and sounde Peter We haue as I perceiue now miracles after the imitation of old sainctes Gregory Howe say yowe ar you content also in the conuersation of Nonnosus to heare howe he did imitat the facte of the prophet Ileliseus Peter Content I am and most earnestly desire it Gregory Vpon a certaine daye when the old oile was spent and the tyme to gather oliues was nowe at hande the Abbot bycause there owne trees toke not thoughte it best to sende the monckes abroade to helpe strāgers in the gatheringe of theires that for the recompēse of theire labor they might bringe home some oile for the necessities of theire owne house This determinatiō the man of God Nonnosus in great humility did hinder least the monckes goinge abroade from theire cloister to gett oile mighte lose somwhat in the deuotion of theire soules And therfore bycause he savve that theire owne trees had yet a fevve oliues he willed those to be gathered and put into the presse and that oile which came forth to be broughte vnto him thoughe it were neuer so little which being done he sett the little vessell before the aultar and after theire departure he offered his praiers to God which being ended he called for the monckes commandinge them to take awaye the oile which they brought to powre a little thereof into all the vessels which they had that each of them mighte haue some of the benedictiō of that oile which beinge done he caused the vessels empty as they were to be close stopped and the next day they founde them al full Peter We finde daily the wordes of our Sauiour to be verified who saith My father euen to this tyme doth worcke and I do Ioan. 5. worcke OF ANASTASIVS ABBOT OF the Monastery called Suppentonia CHAPTER VIII Gregory AT the same tyme the reuerent man Anastasius of whom I spake before vvas notarye to the churche of Rome whereof by Gods prouidence I haue nowe the charge who desirous only to serue God gaue ouer his office and made choise of a monasticall life and in that Abbeye which is called Suppentonia he liued many years vertuously and gouerned that place with great care and diligence Ouer the Abbey there hangeth an huge rocke and beneath it there is a stiepe downefall Vpon a certaine nighte when God had determined to rewarde the labours of venerable Anastasius a voice was hearde from the topp or that rocke which very leisurely did cry out Come away Anastasius who being so called straighte after seuen other monkes were seuerally called by theire names And then the voice staied for a little tyme and then called againe the eighte moncke Which strange voice the Conuēt hearinge very plainelye made no doubte but that the death of them that were so called was not farr of wherfore not many daies after before the rest Anastasius him selfe and then the others in order departed this mortal life as they were before called from the topp of the rocke And that moncke who was called after som pausing did a little while suruiue the rest and then he also ended his life whereby it was plaine that the stayinge of the voice did signify that he sholde liue a little longer then the other But a strange thinge happened for when holy Anastasius lay vpon his death bed a certaine monke there was in the Abbey that wolde needes dye with him and therfore fel downe at his feere and there began with teares to begg of him in this manner For his loue to whom you are nowe goinge I beseche and adsure you that I may not remayne in this worlde seuen daies after your departure and indede it so fel out that before the seuenth day was come that he lefte this mortall life and yet was not he that nighte named by that voice amongest the rest so that it appeareth plainelye that it vvas only the intercession of Anastasius vhich obtayned that his departure Peter Seinge that monke vvas not called amongest the other and yet by the intercession of that holy man vvas taken out of this life vvhat other thinge can vve gather hereof but that suche as be of great merit and in fauor vvith God can somtyme obtayne those thinges vvhich be not predestinate Gregory Such thinges as be not predestinat by God cā not by any meanes be obtained at his handes but those thinges which holy men do by theire praiers effect were from all eternitye predestinat to be obtained by praiers For very predestination it selfe to life euerlastinge is so by almighty God disposed that Gods elect seruantes doe throughe theire labor come vnto it in that by theire praiers they do merit to receiue that which almighty God determined before all worldes to bestowe vpon them Peter Desirous I am to haue this pointe more plainly proued to wit that predestination may by praiers be holpen Gregory That which I inferred Peter may quickly be proued for ignorant you are not that our Lorde saide to Abraham In Isaac shal sede be called to the to whom also he saide I haue appointed thee to be a father of many nations and againe he Gen 21. Gen. 27. Gen. 22. 26. promised him sayinge I wil bless●hee and multiplye thy sede as the starres of the heauen and as the sand of the sea Out of which places it is plaine that almighty God had predestinat to multiply the seede of Abraham by Isaac and yet the scripture Gen. 25. saith Isaac did praye vnto our Lorde for his wise bycause she was barren who did heare him and Rebecca conceiued Yf then the increase of Abrahams posteritye was predestinat by Isaac how came it to passe that his wife was barren by which most certaine it is that predestination is fulfilled by praiers when as we see that he by whom God had predestina● to increase Abrahams seed obtained by praier to haue children Peter Seing reason hath made that plaine which before I knewe not I haue not herein any further doubte Gregory Shall I now tell you somewhat of such holy men as haue bene in Tuscania that you may be informed what notable persons haue florished in those partes and how greatly they were in the fauor of almighty God Peter Willing I am to giue you the hearinge and therfor beseche you to procede forvvarde OF BONIFACIVS BISHOPPE OF

THE DIALOGVES OF S. GREGORIE SVRNAMED THE GREATE POPE OF ROME AND THE FIRST OF THAT NAME DIVIDED INTO fower Bookes WHEREIN He intreateth of the liues and miracles of the Saintes in Italie and of the eternitie of mens soules WITH A shorte treatise of sundry miracles wrought at the shrines of martyrs taken out of S. Augustin Together with a notable miracle wrought by S. Bernard in confirmation of diuers articles of religion Translated into our English tongue By P. W. Ecclesiastic cap. 1. v. 1. 2. A wise man will searche out the wisdome of all the auncient and keepe the sayinges of famous men Printed at Paris 1608. In earth longe life with happie state Queene Anne Christ Iesus sende In heauen that blisse amongst his Saintes Which neuer shal haue ende TO THE HIGHE AND EXCELLENT PRINCES ANNE BY GODS SINGVLAR prouidence Quene of greate Brit●aine Fraunce and Irelande HAD the consideratiō of highe dignity most gratious Quone suggesting retiring thoughts more preuailed then the reports of your vertuous inclination inciting for warde neuer should I have presumed to make so meane a person knowne to so great Maiesty But the constant fame of your Princely partes and a soule not stouping to transitory toyes emboldened my feareful hart hoping that with gratious countenance you will beholde the poore and rich present of your deuoted seruant poore in respect of that which my small ability affordeth but most rich in regarde of the thing it selfe being a rare iewell worthy of any Christian Prince and of none more then your most excellent person For to whom coulde so heauenly a pearle more iustly be presented then to your royall Highnes whose hart Gods grace so touched that whē the glorious beames of an earthly paradise new kingdome first saluted it mounting aboue all corruptible creature and not complying in complements with this false flattering worlde thought rather vpon the perpetuall pleasure of the heauenly paradise and that kingdome which crowneth Queenes with the diuine diademe of eternall glory For I haue bene credibly enformed how at that very tyme in the middest of those meeting ioyes and the very thronge of those terrestriall pleasures you sent for out of England such principall bookes of piety and deuotion as were there to be founde A zeale verily commendable in the person of a meaner fortune admirable in the highnes of Princes whose eyes vsually the vanishing vapors of earthly cōtent doe with false reflexion dazell deceiue but surpassing all common conceipt in such a spring-tide of the worlds flowing felicity God the inspirer of such heauenly cogitations contine we them with the fire of his diuine grace to the inflaming of your soule with his loue that you may with encrease of spirit walke for warde in that heauenly path and goe sal 83. from vertue to vertue vntill the God of gods be seene in Sion Many alas be the allurements which carry many a mayne from the following of vertue to the embracing of vice from the sweete seruice of Christ to the sowre seruitude of Belial yet none are in such daunger as Potentates and Princes whose florishing fortunes and transcendent soueraigntye commonly so bewitch the powers of the soule that present pleasure profered on all handes is prosecuted with full saile and future endlesse payne the dreadfull dregges of delights enchaunting cupp is not thought vpon or els spedily banished not to disturbe the tiranny of false felicity And that which is lamentable and deserueth an ocean of teares whereas priuate persons finde either friends that of charity doe or enemies that of malice will put them in minde of their errors and imperfections only the eminent dignity of Princes are exempted who meete with fewe friendes so faithfull that in any spirituall nec●ssity whatsoeuer list to apply any such charitable corsiue not to incurre displeasure and fawning foes to many that with the pleasing venim of flattery will be ready to christen any vice by the name of vertue to gayne royall grace and fauour Holy Dauid though a man according to Gods hart yet was his court haunted with such vermin and his eares acquainted with the musicke of such Sirenes songs The wicked saith he haue Psal 118. v. 85. told me fables but not as thy lawe S. Iohn Baptist is not foūd in kinges houses and the text of Potent persons shall suffre potent Sapient 6. v. 7. paynes seldome soundeth in the Pallaces of Princes This being the dangerous estate of the worlds dearlings especially of Kinges Queenes passing necessary it is yf they desire frō the short variable pleasure of corruptible crownes to passe vnto the endlesse and immutable glory of an euerlasting kingdome that they should principally procure such faithful vertuous teachers to instruct thē in the way of truth and piety of whō no suspition can be had that either priuate interest causeth thē to speake to please or any feare conceiued that they vse silence not to offende such as be the spirituall bookes of aunciēt and learned fathers whose liues for holy conuersatiō were gratious in the eyes of men and their deathes for the sweete smell of vertue pretious in the sight of God For these be they which far vnlike to many courting Chaplins that chaunt litle other euensonge then in the pleasing tune of placebo teach the way of truth without respect of persons giuing the same documents to great and sinall and without all distinction of dignity powre wine and oile into the woundes of our soules launcing the festered vlcers of obdurate and seared consciences and applying comfortable lenitiues and sweete salues to them that be of contrite harts of tender and timorous disposition For as much therefore as diuine grace that inspired into your soule that heavenly resolution as to seeke for such spirituall masters as may without all feare of erronious direction guide you in the sea of this worlde where not only the surging waues of aduersity but much more the swete gale of delighting prosperity is dangerous to the barbour of true repose and happy tranquillity to whom more worthily coulde I present this rare ie well of glorious Saint Gregories Dialogues entreating of the miraculous liues of diuers renowned Saints then to the Princely person of your Maiesty wherein you may beholde the faith of the Primitiue Church to which by him our coūtry was first coūerted and in which so many Kinges and Queenes your predecessours through the current of diuers happy ages gloriously ended their dayes where in also you may finde so many heauenly lessons very delightfull to reade and passing profitable to practise viewe great numbers of familiar examples of diuers holy persons and see the comfortable endes sweete deathes and soueraigne rewardes of Gods seruantes rauishing our soules with the loue of vertue and drawing our thoughts from the shorte vncertayne and false ioyes of this worlde to the serious cogitation of the eternall permanent and true delight of the worlde to come and that in a most

discontentement and dislike cōcerninge 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 ēdure 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 whē I remēber my former state of life I cā not but sighe to looke backe cast myne●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 cōmeth 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 mē who with theire whole soule did vtterlye forsake and abādone this wicked worlde whose highe perfectiō 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 thē 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 questiōs 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 thē 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 mē 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 liu●s examples then by godly sermons and of●ētymes 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 occasiō 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

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 cōpanye 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 heauē 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 ●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 corrupt●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 wo●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