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
familiar and pleasing manner no griefe interposing it selfe except it be that which is to be wished of true contrition for sinne or els that which other busines bringeth by drawing vs from so sweete conuersation or lastly to see that the golden streame of so diuine a discourse runneth not still forwarde in an endlesse channell As your royal dispositioÌ„ to vertue hath iustly deserued the dedicatioÌ„ of this booke so the loue of the author himselfe blessed S. Gregory not only to our couÌ„try in general but to your most excelleÌ„t persoÌ„ in particular perswadeth the same For if the purple gluttoÌ„ buried in hell had care Luc. 16. v. 27. of his brethren and praied for theÌ„ moued thereuÌ„to of mere natural coÌ„passioÌ„ how much more doth his soule raigning in heaueÌ„ inflamed with supernatural charity teÌ„der the good of theÌ„ whoÌ„ whiles he liued he loued so deerely Being vpon earth such was his affectioÌ„ to our natioÌ„ that by his pastorall care it was turned 1. Thessal 1. v. 9. to God from idols to serue the liuing and true God and being yet mortall he wrotte to Aldiberga Lib. 9. epist 59. cap. 69. Queene of England most kinde letters encouraging hir by the example of Saint Helena the glory of great Britayne to labour the conuersion of the kinge and his people and therfore no question but liuing now in heauen his charity to God being greater his loue towarde vs is not lesse and consequently no doubt can be made but with farre more burning zeale he doth sollicitte in that celestiall court the cause of our country and enioying him selfe immortall felicity both desireth and also laboureth the temporall and eternall happines of Queene Anne our most gratious Princes To these former reasons which especiallye gaue support to my fearefull harte this also was adioyned as no small inducement to thincke that I was the first that offered his labours to your most excellent Maiesty for whereas diuers of diuers professions haue directed theire workes to our most dread Soueraigne and one also to our younge Prince your deere sonne and the orient obiect of our countries ioye so none at all for ought that I can learne much lesse that professeth the religion os S. Gregorie hath hitherto presented any booke to your Princely person Together with this alluring motiue concurred also the very tyme it selfe of the newe yeare dedicated by longe and laudable custome descending to vs from our forefathers to the giving and receiuing of divers giftes and presents Voulsafe therefore most noble Queene gratiously to accept among so many Princely giftes this small present of Saintes liues written a thowsande yeares since by the glorious Apostle of Englande blessed Sainte Gregorie inferior no question to any for temporal value but yelding to none at all as I verily suppose in spiritual and true estimation to grace with the benigne beames of your roiall countenance these my poore labours published to the worldes viewe vnder the patronage of your gratious Highnes which your renoumed inclination to vertue and pious affection to spirituall bookes hath deserued the loue of S. Gregorie to our countrie and the Queenes of England hath allotted you my happy fortune to be the first in this kinde with the very consideration of the tyme it selfe hath iustlie consecrated to your most excellent and worthie person and to cast a fauorable eye vpon the first fruites of my syncere and seruiceable affection which is such that shoulde I mention worthily might I be suspected and yet verily hope were it knowne that it woulde neuer by Princely bountie be reiected The newe borne Sauiour of the worlde Christ Iesus send you in earthly courte both this and many happy newe yeares and eternity of yeares in the celestiall court of heauene The first of Ianuarie 1608. Your Maiesties most deuoted seruant and daily orator P. VV. TO THE COVRTEOVS AND VERTVOVS CHRISTIAN READER DESIROVS OF THAT KNOWLEDGE which bringeth pleasure and leadeth to true religion piety and deuotion THERE is no kinde of study yood Christian reader that either generally so contenteth all humors and fitteth all affections or which bringeth such honest pleasure to the soule and with so exquisite knowledge and necessary documents for the direction of a manâ—life furnisheth our vnderstanding or so forcibly and sweetlye inclineth our wills to the puâ—suite of vertue as doth the reading of a learned and holy history Some there be that delight in the speculation of the Mathematicks others otherwise addicted principally price poetrye and the study of humanity some take no pleasure but in the secrets of philosophy and Aphorismes of Galen and others whose harts Gods grace hath more touched rapt as it were with S. Paul contemne 2 Corint 12. all earthly thinges and bestowe them selues wholy in diuinitye and the most pleasant contemplation of heauenly mysteries Yet this variety of natures and diuersity of desires is euer accompained with this vnity thar all with common consâ—nt commend the reading of histories and in them finde singular recreation none almost being so simple that can for any difficulty reiect them the subiect being so easy and familiar nor any so curious thar can contemne them plenty of diuerse matrers drawing still forewarde and with wonderfull pleasure rauishing the soule of man This is that study which in prosperity delighteth in aduersity bringeth comfort when we are solitarye it is our companion when in company it ministreth matter of talke and excellent discourses This presenteth before our eyes the factes of former ages and deliuereth the sundry accidents of our time to succeding posterity This by the fall of many teacheth vs what to feare by the aduancement of others for worthy deedes what to followe This by the euents of other mens actions quickneth the witt ripeneth the iudgement so purchaseth true wisdome for the carriage of our life managing all worldly affaires This intertayneth all wits sitteth all fancies and pleaseth all persons with this exercise many weare out sundry troubles deceaue many melancholy passions and the mighty Monarch of the world Assuerus passed Esther cap. 6. ouer the tedious night which gaue no sleepe to his heauy eyes as holy scripture reporteth Ys this great commodity and pleasure be reaped by the Dccades of Titus Liuius the paralelled liues of Plutarch or the Chronicles of our owne country what treasure of true delight and what singular profitt shall an Ecclesiastical history especially intreating of the liues of holy men and Saints of Gods church bringe to a true christian harte that loueth God and preferreth the goode of his owne soule before all the vaine pleasure and transitory pelfe of this flattering false worlde For who can doubt but that so far as heauen is distant from earth the immortall soule excelleth the corruptible body so great difference there is betwixt a prophane and a sacred history that intreating of thinges belonginge to this life this haÌ„dlinge those which auaile to life euerlasting that describing the teÌ„porall warres of
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
concerning mice and owles as that which S. Gregory telleth of snakes and birds The strange accident Anno Domini 1581. Regni Elizab 23. is by Stovve thus sett downe About hallowtide last past in the marshes of Dansey huÌ„drec in a place called South minster in the country of Essex a strange thinge happened there suddainly appeared an infinite multitude of mice which ouerwhelming the whole earth in the saide marshes did sheare gnawe the grasse by the rootes spoiling tainting the same with their venimous teeth in such sort that the cattel which grased thereon were smitte with a murrin died thereof which vermin by pollicy of man could not be destroied till at leÌ„gth it came to passe that there flocked together all about the same marshes such a number of owles as al the shire was not able to yelde wherby the marshholders were shortly deliuered from the vexation of the said mice Hauing then the like miracle recorded in scripture which no christian can deny and an other accident as wonder full though haply without any miracle at all which fell out in our owne dayes shall we be yet for all this so wedd to our owne will or peruersely setled in opinion as to belieue these and to discredite the other and in plaine termes without all reason admit what wee like and reiect what wee please This indeede may be the humor of some extrauagant conceipt but neuer can be the resolution of a sober and staide iudgement But what do I dispute in a matter so clere as though the authority of one only S. Gregory were not of more waight to discharge him from falshoode then the empty wordes of thousandes that nowe liue to impeach him of that crime Yet let vs graunt a thinge not to be graunted to witt that there be diuers false thinges reported in his booke which is vnreasonable that the most of his stories be not true which is incredible nay that they be all false and fables which is monstrous and intollerable yet this being admitted of necessity for all that graunted it must be that all those points of religion before mentioned as praier to Saints praier for the deade visitation of relickes and the rest were then belieued and practised throughout the worlde for otherwise how coulde he haue spoken of them so familiarly yf no such thinges had then bene in vse which is sufficient to proue the antiquity of our religion and that it was the currant doctrine of the primatiue Church which is the principall and maine pointe that I intended now to proue VVhat hath beue saide I hope may yelde full satisfaction to any indisserent and moderate man that rather desireth truth for the sauing of his soule then to contende in wordes not to lose the victory Yet for a more clere demonstration of our saith and to shew that what religion S. Gregory speaketh of was also long before his dayes generally taught and receiued I haue to the ende of this booke adioyned an other small treatise taken out of the most famous and renowned doctor of Gods Church glorious S. Augustine who liued two hundred yeares before the other the contents whereof shall declare that the faith of his dayes was in these very points which the Protestants condemne for most abhominable the very selfe same which S. Gregory taught and we now prosesse and mainetayne and that so plainly and perspicuously as none shall deny it that haue so much conscience that their tongue can truly report what their harts do thinke so that no doubt can be made but that it was our religion which the Apostles planted in the world and consequently that which hath from them descended vnto vs by the continuall succession of Pastors and Doctors as we can plentifully shew out of diuers histories and the notable monuments of approued antiquity Much more concerning this matter might be saide but a Preface giueth not scope to large discourses hereafter Gods grace assisting me I intende more plentifully and exactly to intreate of this subiect Before I conclude I cannot but lightely touch one pointe which in reading may somwhat trouble such as be not of learning nor beaten in matters of controuersie And it is concerning Lib. 4. cap. 14. pag. 385. one Seruulus registred in this booke for a Saincte who albeit he knewe neuer a letter in the booke yet did he cause the worde of God to be readd vnto him and did much profit therein which fact of his may seme to some to controull the custome of the Catholicke churche that neither liketh nor alloweth the promiscuall reading of the scriptures by ignoraÌ„t vulgar people But the endes of this difficultie are so open that the knot is soone loosed For the Church neuer forbad the scripture in the three learned tongues of the Latin Greke Hebrewe therfore the Latin being the vulgar language in Rome where Seruulus liued thoughe somwhat decayed by the mixture of forraine inundation lawfully might he doe that which by no lawe was then forbidden But suppose it had bene a vulgar translation yet certaine it is that the text was syncere and not fashioned by certaine vpstart teachers to fitt that religion which most pleased the ytching eares of their newe disciples nor inuenimed with the deadly drugges of hereticall inuention as the translations of our aduersaries english Bibles be not to speake of any other as any that please may sone finde in the Rhemes Testament of the latter edition straight after the Preface in a speciall rable made for that purpose Printed at Antuerp 1600. See the Conserence pag. 46. and none can be ignorant when as his Maiesty in the Conserence at Hampton courte openly censured them all for corrupt and that of Geneua for the woâ—st of all whereupon order was giuenâ— for a newe translation as â—he worlde know 〈…〉 being so in what a lamenâ—able state haue those bene and still be the same bookes yet remayning which these man◠〈◊〉 past thinking to haue tasted the holsâ—â—â—â—â—ters of Gods worde leading into life euerlastinge bâ—â—e on the contrarye druncke the filthie pâ—dâ—lles of corrupt translations that infect the soule with the vtter perrill of eternall damnation No mother that tendereth her children woulde suffre them to be present at that dinner in which thoughe she knewe very well that there were sundrye dishes verie healthfull and goode yet verie pregnant suspitions she also had that some one or two she knewe not which were dressed with a dramme of poison And shall the Church of God like a meâ—cilesse cruell stepdame permitt her children to feede vpon that soode which thoughe of it selfe it be neuer so soueraigne cordiall and angelicaell yet she knoweth and that not by suspiâ—io us collections but experiment all demonstrations that it is intersprinkled with many distillea droppes of poison not killing the corruptible carcasse but vtterlye destroying the immortall soule God forbidde Besides all this I do not finde that in those daies there was any such prohibition
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
returne shunned and was affraide to goe vnto fuch places as were there about by reason of the intollerable concurse of people The first miracle which Christ An other miracle som what like the former thought done before it takeÌ„ out of the same place Chap. shewed by his seruant in the citie of Tolosa was the curinge of a clergie man sicke of the palsey The man of God visiting this sicke person about the closing of the eueninge in the house of the Canon regulars of Sainte Saturninus being him selfe one of them and this at the request of the Abbote and brethren he founde him ready to dy as it were drawing of his last breath After he had comforted the afflicted man and giuene him his blessinge he departed and as him selfe after warde confessed the faithfull seruant spake vnto our Lord in his harte with greate confidence and faith saying What dost thow expect ô Lorde God This generation seeketh for miracles otherwise our wordes haue the lesse force with them vnlesse they be confirmed by the with signes that followe them That same verie howreâ— the man sicke of the palsey leaped out of his bedde and by running hauing ouertaken him he imbraced his feete with all deuotion One of the CanoÌ„s vpon a suddaine meeting with this man was so terrified that he cried out verily thinking him to be some ghost For how coulde he beleeue that he wasÌ„ able to haue risen from his bedde and therfore supposing rather that his soule was departed the body and so appeared vnto him for verie feare he ran awaye But at length the veritie of the thinge it selfe caused both him and others to beleeue it The brethren vnderstanding these newes made hast to be partakers of so pleasaunt a sighte The Bishoppe also him selfe and the Legate came ruÌ„ning amoÌ„gest the first Away they went to the church the man that was restored to health going before them There they brake forth with loude voices into the praises of God the man him selfe singing together with them The people rounde aboute came thronging in Christ is blessed the faith triumpheth heretickes are confounded piety reioiseth impietie fretteth and pineth awaye Because a fewe pages goode Reader remayned vacant I haue added these miracles folowing taken out of auncient and authentical authors OF A IEVVES CHILDE MIRAculously preserued by vertue of the holy Saecrament and patronage of our blessed â—uagrius â—ued aâ—out the â—are of â—hrist 600 This MeÌ„â—as was â—ishoppe â—CoÌ„stannople Ladie written by Euagrius in his 4. booke chap. 35. IN the tyme of * Mennas a notable miracle worthy of memory happened at Constantinople They had there an auncient custome that when very many little hostes of the pure and immaculate body of Christ our Lord remayned to send for young children that went to schole to the end they might receiue them which being done it fell so out vpon a tyme that the childe of a certaine Iewe who was a glasse-maker went amongst them Who being demanded of his parents why he had staied so longe tolde them the truthe saying that he had also eaten in the company of other childreÌ„ The Iewe at this newes inflamed with choler extreme rage threw the boy into the burning furnace in which he vsed tomake glasses But the mother after long seeking not finding her childe went vp downe all the city praying to God with much sigthing and lamentable weepinge After three daies standing at the dore of her husbandes shoppe with greate griefe and torment of mynde she called her sonne by his name The boy hearinge his mothers voice answered her out of the furnace The mother breakinge open the doores with greate hast entred in where she sawe her childe standing in the middest of those hote burning coales without any hurt at all and demanding by what meanes he was preserued from all harme A woman It is most likely that this woman was our Blessed Ladie quoth he cloathed in purple cam often to me which gaue me water to quench the flaming fire next aboute my body and brought me also meate so often as I was hungry This miracle comming to the eares of Iustinian the Emperor he gaue order to haue the childe together with the mother baptized and commanded that the father who refused to become a Christian shoulde be crucified in a place called Syris OF THE MIRACVLOVS IMAGE of our Sauiour taken out of Eusebius â—usebius liued in the tyme of Costan â—ine about the yeare of our Lord 320. Math. 9. v. 20. the 7. booke chap. 14. and Sozomenus IT is saide that the woman which was troubled with an yssewe of bloude and was cured by our Sauiour as we reade in the Gospell was borne in Cesarea Philippi and that her house is there to be seene and that certayne admirable monumeÌ„tes of our Sauiours benefits towardes her and as it were ioyfull recordes do remayne euene to these our dayes For before the dores of her house there standeth vpon an high bancke of stones the brasen image of a womaÌ„ vpon her knees holding vp her handes like one that humbly craued for some thinge Right ouer against it there is an other image of a man made likewise of brasse comely attired with his garment downe to the ankles putting forth his hand towardes the woman at whose feete The reuerentvse of images confirmed by miracle there groweth out of the bancke a strange vnknowne kinde of herbe which when it commeth so highe that it toucheth the hemme of the brasen garment it hath force and power to cure all kinde of diseases This image they saye representeth Iesus Christe which contineweth vntill these our daies and my selfe trauailing to that city did see it with myne owne eies Neither is it to be maruailed that the gentils which receiued benefites from our Sauiour whiles he liued in this worlde did erect such monumentes when as I haue sene the images of the Apostles Peter and Paul and of Christ Note the antiquity of images him selfe represented in pictures with varietye of coloures and kept to these verie tymes of ours VVHAT HAPPENED CONCERNINGE this image after the tyme of Eusebius Sozomenus in his 5. booke chap. 20. Sozomenus liued in the yea re 420. reporteth in these wordes IVlian the Apostata hauing intelligeÌ„ce that there was a famous image of Christ at Cesarea Philippi sett vp by that woman which was troubled with an ysse we of bloude after she was deliuered from that disease commanded it to be ouerthrowne and his owne to be placed in steade thereof which being done fire falling from heauen cutt his image in sunder aboute the 〈◊〉 of saâ—â—â—ma 〈◊〉 puÌ„niâ—ed frâ—m 〈◊〉 breast and threwe the heade togâ—her with the necke vpon the grouâ—de and did beate the face into the eâ—rth in that part which was broken of fâ—om the breast Since which tyme to this dâ—ye it remayneth blacke as thoughe it had bene burnt with fire At that tyme the Pagans drewe the image of Christ with such violence that they brake it in peeces But the Christians afterward gathering the fragments together laide them in the church where they doe still remayne FINIS