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
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
thinges as I had from the mouthe of his owne scollers mentioned before in the beginninge of this booke A certaine man there was who had an enemie that did notably spite and maligne him whose damnable hatred proceded so far that he poisoned his drincke which althoughe it killed him not yet did it chaunge his skinne in such sort that it was of many colours as thoughe he had bene infected with a leprosy but the maÌ„ of God restored him to his former helthe for so sone as he touched him forthwith all that varietye of colours departed from his bodye HOVV A CRVET OF GLAS was throwne vpon the stones and not broken CHAPTER XXVIII AT suche tyme as there was a great dearthe in Campania the man of God had giuen away all the wealth of the Abbey to poore people so that in the celler there was no thinge lefte but a little oile in a glasse A certaine subdeacon called Agapitus came vnto him instantly crauinge that he wolde bestowe a little oile vpon him Our Lordes seruaunt that was resolued to giue away all vpon earth that he mighte finde all in heauen commanded that oile to be giuen him but the monke that kepâ—e the celler hearde what the father commaunded yet did he not performe itâ— Who inquiringe not longe after whether he had giuen that which he willed the monke tolde him that he had not adding that yf he had giuen it away that there was not any lefte for the Conuerâ—t Then in an anger he comaunded others to take that glasse with the oile and to throwe it out at the windovve to the end that nothinge mighte remayne in the Abbey contrary to obedience The monkes did so and threwe it out at a windowe vnder which there was an huge downefall full of roughe and craggye stones vpon which the glasse did lighte but yet continewed for all that so sounde as thoughe it had neuer bene throwne out at all for neither the glasse was broken nor any of the oile shedde Then the man of God did commande it to be taken vp againe and whole as it was to be giuen vnto him that desired it and in the presence of the other brethren he reprehended the disobedient monke both for his infidelity and also for his proud mynde HOVV AN EMPTYE BARRELL was filled with oile CHAPTER XXIX AFter which reprehension with the rest of his brethren he sell to prayinge and in the place where they were there stoode an empty barrell with a couer vpon it and as the holy man continewed in his praiers the oile within did so increase that the couer began to be lifted vp and at lengthe fell downe and the oile that was nowe higher then the mouthe of the barrell began to runne ouer vpon the pauiment which so sone as the seruauÌ„t of God Bennet behelde forth with he gaue ouer his praiers and the oile likewise ceased to ouerflow the barrel Then did he more at large admonish that mistrustinge and disobedient monke that he wolde learne to haue faithe and humilitye who vpon so holsome an admonition was ashamed because the venerable father had by miracle showne the power of almighty God as before he tolde him when he did first rebuke him and so no cause there was why any sholde afterward doubt of his promise seeinge at one and the same tyme for a small glasse almost emptye which he gaue awaye he bestowed vpon them an whole barrell full of oile HOVV BENNET DELIVERED a monke from a deuill CHAPTER XXX VPon a certaine tyme as he was goinge to the oratory of S. Iohne which is in the topp of the mountaine the olde enemy of mankinde vpon a mule like a phisition met him caryinge in his hand an horne and a morter And when he demanded whether he was goinge To your monkes quoth he to giue them a drench The venerable father went forwarde to his praiers and when he had done he returned in all hast but the wicked spirit founde an olde monke drawinge of water in to whom he entred and straight-waies cast him vpon the ground and grieuously tormented him The man of God comminge from his praiers and seeinge him in such pitifull case gaue him only a little blowe with his hande and at the same instant he cast out that cruell deuill so that he durst not any more presume to enter in Peter I wolde gladly knowe whether he obtained alwaies by praier to worcke suche notable miracles or els sometymes did them only at his will and pleasure Gregory Suche as be the deuoute seruaâ—ntes of God when necessity requireâ—â— vse to worcke miracles both manner of wayes so that sometyme they estecte wonderfull thinges by theire praiers and sometyme only by theire power and authoritye for S. Iohne saithe So Iohn 1. many as receiued him he gaue them power to be made the sonnes of God They then that by power be the sonnes of God what maruaile is it yf by power they be able to doe wonderfull thinges And that both waies they worcke miracles Act. 9. Act. 5. we learne of S. Peter who by his praiers did raise vp Tabitha and by his sharpe reprehension did sentence Ananias and Saphira to death for theire â—yinge For we reade not that in the death of them he praied at all but only rebuked them for that synne which they had committed Certaine therfore it is that sometymes they do these thinges by power and sometymes by praier for Ananias and Saphira by a seuere rebuke S. Peter depriued of life and by praier restored Tabitha to life And for prooffe of this I will now tell you of two miracles which the faithfull seruaunt of God Bennet did in which it shall appeare most plainlye that he wroughte the one by that power which God gaue him and obtained the other by vertue of his praiers OF A COVNTRY FELLOVVE that with the only sighte of the man of God was loosed from his bandes CHAPTER XXXI A Certaine Goth there was called Galla an Arrian he retike who in the tyme of kinge Totilas did with suche monstrous crueltye persecute religious men of the Catholike church that what Priest or monke soeuer came in his presence he neuer departed aliue This man on a certaine daye sett vpon rapin and pillage pitifully tormented a poore countrye man to make him confesse where his money and wealthe was who ouercome with extremitye of paine saide that he had committed all his substance to the custodye of Bennet the seruaunt of God and this he did to the end that his tormenter giuinge credit to his wordes mighte at least for a while surcease from his horrible crueltye Galla hearinge this tormented him no longer but binding his armes fast with stronge cordes draue him before his horse to bring him vnto this BeÌ„net who as he saide had his wealth in keepinge The country fellowe thus pinyoned and runninge before him carried him to the holy mans Abbey where he founde him sittinge before the gate readinge vpon a booke
straighte-waies he blasphemed God and so gaue vp the ghost For to the end God mighte make it knowen to the worlde for what synne he was deliuered to such terrible executioners he permitted him at his very death to iterat that synne for which his father whiles he liued wolde not correct him so that he which throughe Gods patience had longe liued a blasphemer did at length by his iust iudgement blaspheminge ende his life that the father mighte both knowe his owne synne and also how by neglectinge the soule of his little sonne he nourished and brought vp not a little synner for hell fire But nowe to surcease from further speeche of this sadd and melancholy matter let vs prosecute as we haue begunne our former ioyfull narration OF THE DEPARTVRE OF the man of God called Steuene CHAPTER XIX BY the relation of the same Probus and other religious men I came to the knowledge of such thinges as in my Homelies I told to myne aucitors concerning the venerable father Steuen For he was a man as Probus and many more affirme who had no welth in this worlde nor cared for any louing only pouerty for Gods sake in aduersity alwaies did he kepe patience secular mens companye did he auoid and his desire was alwaies to praye and serue God of whom I wiâ—l here report one excellent vertuous act that by one many other which he likewise did each man may ponder with him selfe This man therfore hauing vpon a tyme caried his corne which he reaped with his owne handes into the barne being the only substance vpon which he and his disciples were to liue al the yeare a certaine wicked wretch pricked forwarde by the deuill sett it all on fire which an other perceiuing ran in all hast and tolde it to the seruaunt of God and after he had done his message he added these wordes saying Alas and woe father Steuen what in yll chaunce hath befallen you To whom straight-waies with a pleasaunt countenance and quiet minde he answered nay what an yll chaunce and misery is befallen him that hath done this for to me what hath happened By which wordes of his it appeareth to what great perfection he was arriued that tooke so quietlye the losse of all his worldly wealth and was more sorye for the others synne then grieued for his ovvne losse and more thoughte vvhat his neighbour had inwardly lost in his soule then vvhat him selfe had outvvardly lost in his substance When this man lay a dying manye came to visit him and to commend theire soules to his that vvas novve leauing this vvorlde and standing about his bedd some of them behelde Angels comming in but yet vvere not able to tell it vnto others then present others there were that sawe nothing but yet such a great feare fell vpon them all that none coulde indure to remayne in that place when his soule departed the bodye and therfore all of them terrified and wholy possessed with feare fled awaye by which they perceiued of what power he was that receiued his soule going out of this worlde seing at that tyme no mortall creature coulde endure to be there present HOVV SOMETYME THE MERIT of the soule is uot so trulye declared at the tyme of the departure as afterwarde CHAPTER XX. BVt here we haue to vnderstande Merit that sometyme the merit of the soule is not so truly knowne at the tyme of the departure as it is afterward and therfore diuers holy martirs haue suffred many great tormentes at the handes of insidels who afterwardes at theire deade bones were famous for signes Miracles wrought by the relickes of martirs and miracles as before hath bene noted OF THE TVVO MONKES of Abbot Valentinus CHAPTER XXI For the vertuous man Valentinus who afterward as you knowe was in this citye Abbot of my Mona terye hauing had before in the prouâ—nce of Valeria the gouerment of an other Abbey into which as he tolde me the cruell Lombardes entred in and hunge vp two of his monkes vpon a tree who in that manner ended theire life When euening was come both theire soules began in that place to singe so plainely and distinctlye that they also who had killed them hearing that kinde of musick became wonderfullye affraide All the prisoners likewise that were there present hearde it and afterwarde witnessed the same which strange melodye Gods prouidence wolde haue knowne to the ende that mortall men liuinge yet vpon earthe mighte thereby learne how that yf theye serue him truly in this worlde that they shall after death verily liue with him in the worlde to come OF THE DEPARTVRE OF Abbot Suranus CHAPTER XXII AT such tyme as I yet liued in the Monasterye I vnderstode by the relation of certaine religious men that in the tyme of the Lombardes in this very Prouince called Sura and not far of there was an holy Abbot called Suranus who bestowed vpon certaine prisoners which had escaped there handes all such thinges as he had in his Monasterye and when he had giuen avvaye in asmes all his ovvne apparrell and vvhatsoeuer he coulde finde either in the monkes celles or in the yardes and nothing vvas lefte suddainlye the Lombardes came thither tooke him prisoner and demanded vvhere his golde vvas and vvhen he tolde them that he had nothing they carried him to an hill hard by vvhere there vvas a mightye great vvode in vvhich a certaine prisoner that ran avvay from them had hidd him selfe in an hollovve tree There one of the Lombardes dravvinge out his svvorde slevve the foresaide venerable Abbot vvhose bodye as it fell to the ground suddainly al the hill together with the woode did shake as thoughe the earth by that tremblinge had saide that it coulde not beare the waighte of his holines and vertue OF THE DEPARTVRE OF a Deacon belonging to the churche of the Marsori CHAPTER XXIII AN other Deacon also there was in the Prouince of the Marsori a man of holy life whom the Lombardes had taken and one with his sworde had cutt of his heade But as his body fell to the grounde he that slewe him was possessed by a deuill and so he fell downe at the holy mans feete shewing thereby that he was deliuered to the enemy of God because he had so cruellye slaine the friende of God Peter What is the reason I beseeche you that almightye God suffreth them to be put to death whom afterwarde he doth make knowne to the worlde that they were holy men and his dere seruauntes OF THE DEATH OF THE man of God that was sent to Bethel CHAPTER XXIIII Gregory SEinge we finde it writter that what death so euer the iust man dieth that his iustice shall not be taken from him what hurt commeth to Gods elect seruates vvalking no question the way to euerlasting life yf for a little while they haue some pitifull end and perhappes it procedeth from some small synne of theires which by such kinde of death Gods pleasure is that
it sholde be purged And here of it commeth that reprobates receiue superioritye and power ouer others who at theire death be so much the more punnished for that they vsed theire cruell authoritye against Gods seruantes as the foresaide wicked and wretched man whom God suffred not to triumphe ouer that venerable Deacon thoughe he permitted him to kill his bodye which thinge to be true we learne also out of holy scriptures For that man of God which was sent against Samaria because contrarye to 3. Reg. 19. Gods commandement he did eate in in his iorny was slayne by a lion and yet in the same place we reade that the lion stoode by the mans asse and did not touche his dead bodye By which we perceiue that his synne of disobedience was by that his death pardoned because the same lion that feared not to kill him presumed not yet to touch his dead carcasse for licence he had for the one but no leaue was graunted for the other because he that was culpable in his life hauing his synne of disobedience now punnished was iust by his death and therfore the lion that before slewe the body of a synner preserued afterward the corps of a iust man Peter Your discourse pleaseth me very well yet willing I am to knowe whether before the resurrection the soules of iust men do enter into the kingdome of heauen VVHETHER THE SOVLES OF iust men be receiued into heauen before the general resurrection of our bodies CHAPTER XXV Gregory THis thinge speaking generallye Al iust men go not straighte to heauen of all iust men can neither be affirmed nor denied for the soules of some iust men remayninge as yet in certaine mansions be differâ—ed from heauen by which staye of theirs what els do we learne but that they lacked some-what of perfect iustice And yet is it more clere then daye that the soules of them that be perfect do straighte after death possesse the ioyes of heauen the truthe where of Christ him selfe assureth vs when he saith VVheresoeuer the body shal be thither will the Luc. 17. eagles be gathered together for where our Sauiour is present in bodye thither without all question doe the soules o â— iust men assemble them selues and S. Paul saith I desire to be dissolued and to â— Philip. 1. with Christ He therfore thaâ— doubteth not Christ to be in heauen how can he doubt that S. Paules soule is in the same place which Apostle speaketh also of the dissolution of his body and his dwelling in heauen in these wordes VVe knowe that if our terestrial house of 2 Corint 5. this habitation be dissolued that we haue a buildinge of God and house not made with handes but euerlasting in heauen Peter If iust mens soules be already in heaueÌ„ what then shall they receiue for a rewarde of theire vertuous and iust life at the daye of iudgement Gregory Whereas nowe theire soules be only in heauen at the day of iudgement this further increase of ioye shall they haue that theire bodies also shall be partakers of eternall blisse and they shall in theire fleshe receiue ioye in which for Christes sake they suffred griefe and toâ—mentes In respect of this there douole glorye the scripture saith In theire land they shal possesse double Esay 61. thinges and it is written of the soules of the iust that before the day of resurrection To euery one of them white stoales Apocalip 6. were giuen and it was saide to them that they should rest yet a little tyme vntill the number of theire fellow-seruantes and brethren were complete They therfore that now receiue but one stoale in the daye of iudgement shall euery one haue two because nowe they reioyce only for the felicitye of theire soules but then shall they enioye the endlesse glorye of bodye and soule together Peter I graunt it to be as you saye but what I beseech you is the reason that ostentymes those which ly a dyinge do prophecye and tell of many thinges to come BY VV HAT MEANES IT FALLETH out that those which ly a dying do prophecye of thinges to come and of the death of a certaine aduocat os that also which was reuealed to the monkes Gerontius and Mellitus of the death of a boye called Armentarius and of the diuersitye of tongues CHAPTER XXVI Gregory SOmetyme the soule it selfe by reason of the spirituall nature vvhich it hath doth foresee some thing which will so fall out and sometyme soules before theire departure come to the knowledge of future thinges by reuelation sometyme also when they are straight-waies to leaue the body by heauenly inspiration they penetrate with theire spirituall eies the secrets of heauen For that the soule by reason of the spirituall nature which it hath doth knowe thinges to come certaine it is by that which happened to a certaine aduocate in this citye who died two daies agoe of a paine in his side For a little before his death he called for his boye to giue him his apparrel that he mighte rise vp and walke who supposinge him not to knowe what he saide refused to do what he willed him Where vpon herose vp put on his clothes and saide that he wolde go to the churche of S. Sixtus which is in the waye called Appia and when not longe after his sicknes increasing lie departed this life determined it was that his bodâ—e sholde be buried in the churche of S. Ianuarius the martir which standeth vpon the way called Prenestina But because they which had the care of his buriall thoughte iâ— too far of suddainlye they resolued vpon a newe course and so going forth with his corps by the waye called Appia not knowinge what he had saide they buried him in that church which before he mentioned and seing it is well knowne that he was a man giuen to the worlde and one that soughte after earthly gaine how coulde he know that which fell out but that the force and spirituall nature of his soule did foresee what shoulde become of his bodye That those also which lye a dyinge do oftentymes by diuine reuelation foretell what shall happen afterwarde we may learne by such thinges as haue fallen out amongest vs in diuers Abbeyes For ten yeares since there was a monke in my Monasterye called Gerontius who lying sore sicke sawe by vision in the nighte tyme certaine white men bewtifully apparrelled to descende from aboue into the Monasterye and standing by his beddes side one of them saide The cause of our comminge hither is to choose out certaine of Gregories monkes to sende them abroade vnto the warres and forthwith he commanded an other to write in a bill the names of Marcellus Valentinian Agnellus and diuers others whose names I haue nowe forgotten that being done he saide further Putt downe also the name of him that nowe beholdeth vs. By which vision he being assured of that which would come to passe the next morning he tolde the
inprisonment bene the death of Pope Iohne and also killed Symnachus iustlye did he appeare to be throwne of them into fire whom before in this life he had vniustly condemned OF THE DEATH OF Reparatus CHAPTER XXXI AT the same tyme when I first desired to leade a solitary life a certaine old man called Deusdedit passing well beloued of the whole citye and one also that was my friende and familiar acquaintance tolde me that in the tyme of the Gothes a certaine worshipfull man called Repararus came to dye who lying a longe while with his countenance changed and his body stiffe many thoughte in verye deede that he had bene deadeâ— and when diuers of his friendes and familye wept for his departure all on a suddaine he came to him felfe to the great admiration of his mourning house-holde Being returned thus to life he bad them in all hast to send a boye to the church of S. Laurence in Damafo so called of him that built it and quicklye to bringe worde what was become of Tiburtius the Prlest This Tiburtius as the speeche went was much giuen to a dissolute and wanton life and Florentius who at that tyme was a Priest in the same church remembreth full well his conuersation and manner of life When the messenger was gone Reparatus that was returned to life tolde them that in the place where he was he sawe a great woode-pile made readye and Tiburtius broughte forthe and laide vpon it and there to haue bene burnt with fire Then an other fire quoth he was prepared which was so highe that it reached from earth to heauen but althoughe they demanded for whom it was yet did he not tell them for when he had spoken these wordes straight-waies he died and the boy vvhich vvas sent to see vvhat vvas became of Tiburtius returned vvith newes that he found him a little before his comming departed this life By vvhich vve may learne that seing this Reparatus vvas caried to the places of tormentes to see them returned after vvarde to life to tell vvhat he had there behelde and straighte after left this vvorlde that he savve not all these thinges for him selfe but for vs that yet liue and haue tyme graunted to amende our vvicked liues And the reason vvhy Reparatus savve that great vvoode-pile burning vvas not that vve sholde thincke that the fire of hell is nourished with any woode but because he vvas to make relation of these thinges to them that remayned still in this vvorlde he savve that fire prepared for the vvicked to be made of the same matter of vvhich our fire is to the ende that by those thinges vvhich vve knovve and be acquainted vvith vve should learne to be affraide of those vvhich yet vve haue not sene nor haue any experience OF THE DEATH OF A COVRtier whose graue burned with fire CHAPTER XXXII MAximianus Bishop of Siracusis a man of holy life who for a longe tyme in this citye had the gouernment of my Monasterye often tolde me a terrible storye which fell out in the Prouince of Valeria A certaine courtier vpon Easter euen was Godfather to a yonge maide who after the fast was ended returned home to his house where drinckinge more wine then ynoughe he desired that his God daughter might tarry with him whom that nighte which is horrible to speake of he did vtterlye vndoe In the morning vpp he rose and with guilty conscience thought goode to go vnto the bathe as thoughe the water of that place coulde haue washed awaye the filthines of his synne yet he went and washed him selfe Then he began to doubt whether it vvere best to goe vnto the church or no fearing on the one side vvhat men wolde say yf he vvent not vpon that so great a festiual day and on the other yf he did go he trembled to thincke of Gods iudgement In conclusion shame of the worlde ouercame him and therfore to the churche he went where yet he remained with great feare and horror loking euery instant that he should haue bene deliuered to the deuile and tormented before all the people At that solemne masse Solemne masse though he did wonderfully shake for feare yet he scaped free from all punishement and so he departed very ioyfully from churche and the next day after came thither without any feare at all and so merilie and securely he continewed for six daies together thincking with him self that either God savve not that his abhominable sinne or els that mercifully he had pardoned the same Vpon the seuenth daye by suddaine death he was taken out of this vvorlde And being buried for a longe time after in the sighte of the whole to vvne a flame of fire came out of his graue vvhich burnt his bones so longe vntill it consumed the very graue it selfe in such sorâ—e that the earth vvhich was raised vp with a little bancke appeared lower then the rest of the grounde By which fact almightye God declared vvhat his soule suffred in the other vvorlde vvhose dead body flaminge fire consumed in this To vs also he hath lefte a fearefull example that vve may there-by learne vvhat the liuing and sensible soule suffreth for synne committed vvhen as the sensible bones by such a punnishement of fire vvere burnt to nothinge Peter Desirous I am to knovve vvhether in heauen the goode knovve the goode and the vvicked in hell knovve one an other THAT IN HEAVEN THE GOODE knowe the goode and in hel the wicked haue knowledge of the wicked CHAPTER XXXIII Gregory THe truthe of this question vve finde most clerelye resolued in those vvordes of our Sauiour before alleaged in vvhich vvhen it is saide that There was a certaine rich man and he Luc. 16. was clad with purple and silke and he fared euery day magnificallye and there was a certaine begger called Lazarus that lay at his gate ful of sores desiring to be filled of the crommes that fel from the rich mans table and none did giue him but the dogges also came and licked his sores straighte vvaies it is there also saide that Lazarus died and was carried of the Angels into Abrahames bosome and the rich man also died and was buried in hell who lifting vp his eies being in tormentes sawe Abraham a far of and Lazarus in his bosome and he cried saying father Abraham haue mercye on me and send Lazarus that he may dippe the tippe of his finger into water for to coole my tongue because I am tormented in this flame To vvhom Abraham an â—vvered Sonne remeÌ„ber that thowe diddesâ— receiue goode thinges in thy life tyme and Lazarus likewise euil By vvwhich wordes the rich man hauing no hoope of saluation for him selfe beginneth to make sute for his friendes saying Father I beseeche the that thow woldest send him vnto my fathers house for I haue fiue brethren for to testify vnto them least they also come into this place of tormentes In which wordes we see plainlye that the good do knowe the goode
and the badd haue knowledge of the badd For yf Abraham had not knowne Lazarus neuer wolde he haue spoken to the riche man being in tormentes and made mention of his affliction and misery past sayinge that he had receiued euil thinges in his life And yf the badd did not know the badde neuer wolde the rich man in tormentes haue remembred his brethren that were absent for shall we thincke that he knewe not them that were present with him who was so carefull to praye for them that were absent By which we learne also the answer to an other question which you demanded not and that is that the goode do knowe the badde and the badde the goode For Abraham knewe the rich man to whom he saide Thow hast receiued goode thinges in thy life and Lazarus Gods elect seruant vvas also knovvne to the rich reprobat vvhom by name he desired that he mighte be sent vnto him saying Send Lazarus that he may dippe the tippe of his finger into water and coolemy tongue by vvhich mutuall knovvledg on both sides the revvarde like wise to both partes encreaseth for the goode do more reioice when they beholde them also in felicitye whom before they loued and the wicked seeing them whom in this worlde not respecting God they did loue to be now punnished in theire coÌ„panye tormented they are not only with theire owne paines but also with the paines of theire frendes Beside all this a more wonderful grace is bestowed vpon the saintes in heaueÌ„ for they knowe not only them with whom they were acquainted in this worlde but also those whom before they neuer sawe and conuerse with them in such familiar sort as thoughe in â—ymes past they had sene and knowne one an other and therfore when they shall see the auncient fathers in that place of perpetual blisse they shall then knowe them by sighte whom alwaies they knewe in theire liues and conuersation For seing they doe in that place with vnspeakeable brightenes common to all beholde God what is there that they knowe not that knowe him who knoweth all thinges OF A CERTAINE RELIGIOVS man that at his death sawe the Prophetes CHAPTER XXXIIII FOr a certaine religious man of my Monasterye that liued a vertuous life dying some fower yeres since sawe at the very tyme of his departure as other religious men do report that were present the Prophet Ionas Ezechiell and Daniell and by there names called them his Lordes saying that they were come vnto him and as he was bowing his heade downewarde to them for reuerence he gaue vp the ghost whereby we perceiue what perfect knowledge shall be in that immortall life vvhen as this man beinge yet in corruptâ—ble fleshe knewe the Prophetes whom he neuer sawe HOVV SOMETIME SOVLES READY to depart this worlde that know not one an other know yet what tormentes for theire sinnes or like rewardes for theire goode dedes they shall receiue And of the death of Iohne Vrsus Eumorphius and Steuen CHAPTER XXXV ANd sometyme it falleth out that the soule before it departeth knoweth them with whom by reason of equalitye of synnes or rewardes it shall in the next worlde remayne in one place For old Eleutherius a man of holy life of whom in the former booke I spake muche saith that he had a naturall brother of his called Iohne who liued together with him in his Monasterye who fourtene daies before hande tolde the monkes when he was to dye and three daies before he departed this life he fell into an agewe when his time was come he receiued the mysterye of our Lordes body and bloude and calling for the monkes about him he willed them to singe in his presence prescribing them a certaine antheme concerning him selfe sayinge Open vnto me the gates of iustice Psal 17. v. 19. and being gone into them I will confesse vnto our Lorde this is the gate of our Lorde iuste men shall enter in by it and whiles the monkes about him were singinge this antheme suddainlye with a loude and longe voice he cried out saying Come awaye Vrsus straighte after which wordes his soule departed this mortall life The monkes maruailed because theye knewe not the meaning of that which at his death he so cried for and therfore after his departure all the Monastery was in sorrow and affliction Fower daies after necessary busines they had to send some of theire brethren to an other Monastery far distant to which place when they came they founde all the monkes in great heauines and demanding the reason they tolde them that they did lament the desolation of theire house for fower daies since quoth they one of our monkes died whose life kept vs all in this place and when they inquired his name they vnderstoode that it was Vrsus asking also at what houre he left this woâ—lde they found that it was as that very instant when he was called by Iohne who died with them Out of which we may learne that the merites of either were alike and that in the next worlde they liued familiarly together in one mansion who at one tyme like fellowes departed this life Here also will I tell you what I hearde from the mouthes of my neighbours at such tyme as I was yet a lay man and dwelled in my fathers house which descended to me by inheritance A certain widow there was not far from me called Galla which had a younge man to her sonne whose name was Eumorphius not far from whom dwelt one Steuen called also Optio This Eumorphius lying sicke at the pointe of death called for his man commanding him in all hast to goe vnto Steuen Optio and to desire him without all delaye to come vnto him because there was a ship ready to carry them both into Sicily But because his man refused to goe supposing that through extremitye of sicknes he knewe not what he spake his master very earnestlye vrged him forwarde sayinge Goe thy may and tell him what I saye for I am not mad as thow thinckest Here-vpon away he went towardes Steuen but as he was in the middest of his iornye he met one that asked him whether he was goinge and when he tolde him that he was by his master sent to Steuen Optio You lose your labour quoth the other for I come nowe from thence and he died this verye houre Backe againe vpon this newes he returned to his master Eumorphius but before he coulde get home he founde him deade And so by conferring theire meeting together and the length of the waye apparaunt it was that both of them at one and the selfe same instant departed this mortall life Peter Very terrible it is that you saye but what I praye yow is the reason that he sawe a shipp at his departure or why did he sayo that he was to goe into Sicily Gregory The soule needeth not any thing to cary it yet no wonder it is yf that appeared to the soule being yet in the
body which by meanes of the bodye it had often tymes before sene to the end that we should thereby vnderstanne whether his soule mighte spiritually be carried And in that he saide he was to goe into Sicily what els can be ment therebye but that there be in the Ilandes of that countrye more then in any place els certayne gaping gulphes of tormentes castinge out fire continually And as they say that knowe them dailye do they wax greater and enlarge them selues so that the worlde drawinge to an ende and so consequently more comming thither to be burnt in those flaminge dungeons so much the more do those places of tormentes open and become wider Which strange thing almighty God for the terror and amendement of the liuing wolde haue extant in this world that infidels which beleeue not the vnspeakable paines of hell may with their eies see the places of tormentes which they list not to credit when it is told them And that both the elect and reprobat whose life and conuersation hath bene alike shal after death be carried to like places the sayinge of our Sauiour doth teach vs thoughe we had no examples to proue the same for of the elect him selfe saith in the Gospell In the house of my father Ioan. 14. Inequality of rewardes in heauen there be many mansions For yf there were not inequalitye of rewardes in the euerlasting felicitye of heauen then were there not many mansions but rather one wherfore there be many mansions in which diuers orders and degrees of Gods sainctes be distinguished who in common do all reioice of the society and fellowship of theire merites and yet all they that labored receiue one penny thoughe they remayne in distinct mansions because the felicitye and ioye which there they possesse is one and the rewarde which by diuers and vnequall good Worckes they receiue is not one but diuers which to be true our Sauiour assureth vs when talkinge of his comminge to iudgement he saith Then I wil say to the Math. 13. reapers Gather vp the cockle and binde it into bundels to burne For the Angels wâ—ich be the reapers do then binde vp in bundles the cockle to burne when like with like are putt together in tormentes as the proude to burne in hell with the proude carnall with the carnall couetous with the couetous deceiptfull with the deceiptfull inuious with the inuious and infidels with insidels when therfore those that were like in sinfull life be condemned to like tormentes then be they as it were cockle bounde together in bundels to be burnte Peter You haue giuen a sufficient reason for satisfaction to my demande yet I beseech you to informe me further what the cause is that some be called out of this vvorlde as it vvere throughe error vvho aftervvarde returne againe to life saying that they hearde hovv they vvere not the men vvhich vvere sent for out of this life OF THOSE SOVLES VVHICH seme as it were throughe error to be taken out of theire bodies and of the deathe and reuiuinge of a monke called Peter of the death likewise and raising vp againe of one Steuen and of the strange vision of a certaine soldiar CHAPTER XXXVI Gregory VVHen this happeneth Peter it is not yf it be vvell considered any error but an admonition For God of his great and bountifull mercy so disposeth that some after theire death do straighte-vvaies returne againe to life that hauing seene the tormentes of hell vvhich before vvhen they hearde they vvolde not beleeue they may novv at least treble at after they haue vvith theire eyes beheld them For a certaine Sclauonian vvho vvas a monke and hued vvith me here in this city in my Monasterye vsed to tell me that at such tyme as he dvvelt in the vvildernes that he knevve one Peter a monke borne in Spaine vvho liued vvith him in the vast desert called Euasa vvhich Peter Eremites as he saide tolde him how before he came to dwell in that place by a certaine sicknes he died and was straightwaies restored to life againe affirming that he had sene the tormentes and innumerable places of hell and diuers who were mighty men in this vvorlde hanging in those flames and that as him selfe was caried to be throwne also into the same fire suddainly an Angel in a be wtifull attire appeared who wolde not suffre him to be cast into those tormentes but spake vnto him in this manner Go thy way backe againe and hereafter carefully looke vnto thy selfe how thow leadest thy life after which wordes his body by little and little became warme and him selfe waking out of the slepe of euerlasting death reported all such thinges as happened about him after which tyme he bounde him selfe to such fasting and watchinge that thoughe he had saide nothing yet his very life and conuersation did speake vvhat tormentes he had sene and was affraide of and so Gods mercifull prouidence wroughte in his temporall death that he died not euerlastinglye But because mans harte is passing obdurat and harde hereof it commeth that thoughe others haue the like vision and see the same paines yet do they not alwaies reape the like profit For the honorable man Steuen whom you knevve very vvell tolde me of him selfe that at such tyme as he vvas vpon busines resident in the city of Gonstantinople that he fell sicke and died and vvhen they sought for a surgeon to bovvell him and to embalme his bodye and coulde not get any he laye vnburied all the nighte follovving in vvhich space his soule vvas carried to the dungeon of hell vvhere he savve many thinges vvhich before when he heard he little beleeued But vvhen he vvas broughte before the iudge that satt there he vvolde not admitt him to his presence sayinge I commanded not this man to be broughte but Steuen the smith vpon which wordes he was straighte-way restored to life and Steuen the smith that dwelled harde by at that very houre departed this life whose death did showe that the wordes which he heard were most true But thoughe the foresaide Steuen escaped death in this manner at that tyme yet three yeares since in that mortalitye vvhich lamentably vvasted this citye and in vvhich as you knovve men vvith theire corporall eies did behold arrovves that came from heauen vvhich did strike diuers the same man ended his daies at vvhich tyme a certaine soldiar being also broughte to the pointe of death his soule vvas in such sort caried cut of his bodye that he lay voide of all sence and feelinge but comminge quickely againe to him selfe he tolde then that vvere present vvhat present vvhat strange thâ—nges he had sene For he saide as many report that knowe it very well that he sawe a bridge vnder which a blacke and smoakye riuer did runne that had a filthy and intollerable smell but vpon the further side thereof there were pleasant grene medowes full of swete flowers in which also there were diuers companies of men
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
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
the dead report vve haue for confirmation of the same thinge the factes of the liuinge For Cassius Bishop of Narnye a man of holy life vvho did vsually euery daye offer sacrifice vnto God and vvhiles he vvas at the mysteries of those sacrifices did also immolat him self in teares receiued from our Lorde this message by one of his Priestes Doe that thow doest worcke that thow worckest let not thy foote cease let not thy hand cease vpon the natiuitye of the Apostles thow shalt come vnto me and I vvill giue the thy reward And so seaueÌ„ years after vpon that very daye of the Apostles after Cassius offered sacrifice and saide masse he had ended the solemnity of Masse and receiued the mysteries of the sacred communion he departed this life OF ONE THAT VVAS TAKEN BY his enemies and put in prison whose irons fell of at the tyme of the sacrifice and of one Baraca a mariner that was by the holy sacrifice deliuered from drowninge CHAITER LVII THat also which I haue hearde is knowne to manye to witt how one was by his enemies taken and putt in prison with irons vpon him for Oblation of sacrifice whom his wife caused vpon certaine daies sacrifice to be offered who longe tyme after returning home to his wife By this appeareth how auailable the holy sacrifice is tolde her vpon what daies his boltes vsed to fall of by whose relation she founde that it was vpon those very daies in which sacrifice had bin offered for him By an other thinge like wise which happened seaueÌ„ years since the verye same truthe is confirmed For when Agathus Bishop of Palermo as many faithfull and religious men both haue and still do tell me was in the tyme of my predecessor of blessed memory commanded to come to Rome The Bisshop of Rome coÌ„manded Bisshoppes of other countries and in his iornye fell into such a tempest at sea that he despaired of euer comming to lande The mariner of the shippe called Baraca who nowe is one of the clergy and serueth in the same churche gouerned an other small vessell tied to the poupe of the former shipp the roope whereof breaking in peeces awaye it went with man and all and amongest the huge mountaines of waters quickly vanished out of sighte The shipp in which the Bishop was after many great danugers at length arriued all weather beaten at the Ilande of Ostica and when three daies were past and the Bishop coulde heare no newes of the foresaide mariner that was so violently caried awaye with the storme nor see him in any part of the sea very sory he was and verily beleeued that he had bene drowned and so vpon great charity bestowed one thing vpon him being yet aliue which was not due vnto him vntill he was deade for he willed Sacrifice offered for the soules departed that the sacrifice of the healthfull oblation shoulde be offred vnto almighty God for the absolution of his soule which being done accordinglye and the shipp newe rigged awaye he departed for Italy where arriuing at Portua he founde the mariner aliue whom he verilye supposed to haue bene drowned vpon which goode chauÌ„ce altogether vnlooked for very glad he was and demanded of him how it was possible that he coulde escape so many daies in so great a daunger and so terrible a teÌ„pest who told him how in that storme he was tossed with that little shippe which he gouerned and how he did swimme with it being full of water and so often as it was turned vpside downe how he gat vpon the keele and helde fast there adding also that by striuing and laboring thus continuallye daye and nighte at lengthe with watchinge hunger his strengthe began to faile him and then he tolde how by the singular prouidence and mercye of God he was preserued from drowninge for as euen to this verye day he still affirmeth so then did he verifye the same to the Bishoppe telling him in this manner As I was quoth he striuing and labouring in the sea and my strengthe began to faile me suddainlye I became so heauy of minde that me thoughte I was neither waking nor yet a slepe and being in that case in the middest of the sea I sawe one come who broughte me breade to refreshe my tired bodye which so sone as I had eaten I recouered my strengthe againe and not longe after a shipp passing by toke me in and so was I deliuered from that danger of death and set safe a lande The Bishoppe hearing this inquired vpon what day this strange thing happened and he founde by his relation that it was that verye daye in which the Note how auailable the holy sacrifice is Priest in the Ilande of Ostica did sacrifice for him vnto God the hoast of the holy oblation Peter That which you report my selfe also hearde at my being in Sicily Gregory I for my part doe verily beleue that the reason why by Gods prouidence this thinge salâ—eth out thus apparantlye to them that be liuing and thincke nothing thereof is that al may knowe Some sinnes pardonable after death The holy sacrifice profiteth some after theire death how yf theire synnes be not irremissible that they may after death obtayne pardon and absolution for them by the oblation of the holy sacrifice But yet we haue here to note that the holy sacrifice doth profit those kinde of persons after theire death who in their life tyme obtayned that such goode workes as wereby their friendes done for theÌ„ might be auailable to their soules after they were out of this worlde OF THE VERTVE AND MYSTERYE of the holy sacrifice CHAPTER LVIII ANd here also we haue diligently to consider that it is far more secure and safe that euery man sâ—ould doe that for him selfe whiles he is yet aliue which he desireth that others should doe for him after his death For far more blessed it is to depart free out of this worlde then being in prison to seeke for release and therfore reason teacheth vs that we shoulde with our whole soule contemne this present worlde at least because we see that it is nowe gone and past and to offer vnto God the daily sacrifice of teares Note what was the daily sacrifice in the primatiue churche the dailye sacrifice of his bodye and blood For this sacrifice doth eâ—pe cially saue our soules from euerlasting damnation which in mystery doth renewe vnto vs the death of the sonne of God who althoughe being risen from death doth not nowe dy any more nor death shall not any further preuaile against him yet liuing in him selfe immortallie and without all corruption he is againe sacrificed for vs in this mysterye of the holy oblation for there his body is receiued there his fleshe The real â—presence is distributed for the saluation of the people there his bloode is not nowe shed betwixt the handes of infideâ—s but poured into the mouthes of the faithfull Wherefore
end of all fleshe is come which worâ—es after he had repeated thus three tymes he vanisshed out of his sight Then the man of God rose vp and fell to his pâ—aiers with many teares And straight after those fearefull sightes in heauen followed to wit firy lances and armies appearing from the north Straight after likewise the barbarous and cruell nation of the Lombardes drawne as a sworde out of a sheath left theire owne countrye and inuaded ours by reason whereof the people which before for the huge multitude were like to thicke corne fieldes remayne nowe withered and ouerthrowne for cities be wasted townes and villages spoiled churches burnte monasteries of men and wâ—men destroied farmes left desolate the countrye remayneth solitarye and voide of men to till the grounde and destitute of all inhabitantes beastes possessinge those places where before great plenty of men did dwell And howe it goeth in other partes of the worlde I knowe not but here in this place where we liue the worlde doth not foretel any end but rather sheweth that which is present and already come Wherfore so much the more zealouslye ought we to seeke after eternal thinges by how much we finde all temporall so quicklye to be fled and gone Suerlye this worlde were to be contemned althoughe it did flatter vs and with pleasant prosperitye contented our minde but now seing it is fraught with so many miseries and diuers afflictions and that our sorrowes and crosses do daily encrease and be doubled what doth it els but crye vnto vs that we sholde not loue it Maâ—y more thinges yet remaine of the worthy actes of Gods seruauntes but because I haue resolued vpon an other course I wil passe ouer with silence Peter For as much as I perceiue that many Christians doe doubt of the immortality of the soule after the dissolution of the bodye I beseech you for the spirituall goode of manye to sett downe some reasoÌ„s for proffe thereof or the examples of some soules which haue testified the same yf you remember any to the end that those which be troubled with any such tentations may learne that the soule doth not dy together with the bodie Gregory This is a worke of great labour especially for one that is busied with other affaires and hath other thinges to attende vnto yet yf any profit by my meanes may redound to others willingly doe I prefer that before myne owne will and pleasure and therfore Gods grace assisting me in this fourth booke followinge I will clerely shewe that the soule doth liue after the death of the body The end of the third booke THE CHAPTERS OF THE FOVRTH BOOKE 1. THat carnal men doe the lesse belieue eternal and spiritual thinges because those of which they heare they knowe not by experience 2. That an infidel liueth not without faith 3. That there were three vital spirittes created 4. Of that question of Salomon wherein it is said That the death of a man and beastes is all one 5. Of that question concerninge the soule which goeth inuisiblye out of the bodye to witt whether there be any such thinge when as it can not be seene 6. That as the life of the soule whiles it remaineth in the body is knowne by the motions of the members so the life of the soule asâ—er it is out of the bodye in Sainctes is gathered by the vertue of miracles 7. Of the departures of soules 8. Of the departure of the soule of a monke called Specioâ—us 9. Of the soule of an Anchoret 10. Of the departure of the soule of an Abbot called Hope 11. Of the departure of the soule of a Priest caled Vrâ—inus 12. Of the soule of Probus Bisshop of the citye of Reati 13. Of the departure of a Nunne called Galla. 14. Of the departure of Seruulus sicke of the Palsye 15. Of the departure of a Nunne called Romula 16. Of the departure of the virgin Tarsilla 17. Of the departure of a yong maide called Musa 18. How certaine yong children come not to heauen throughe the fault of theire parentes because they bring them vp wickedly as is shewed and afterward declared by the example of a blaspheâ—â—ous yonge boye 19. Of the departure of one Steuen the seruant of God 20. That sometyme the merit of the soule is not sene at the departure but is after deathe more truly declared 21. Of the two monkes of Abbot Valentius 22. Of the departure of Abbot Soranus 23. Of the departure of the Deacon of the Churche of Marsi 24. Of the death of the man of God that was sent to Bethel 25. VVhether the soules of iust men be receiued into heauen before the resurrection of the body 26. By what meanes some that are a dying doe prophecy Of the death of a certaine Aduocat Of the reuelation of the two monkes Gerontius and Mellirus Of the death of a boy called Armentarius and of the diuersitye of tongues 27. Of the death of the Earle Theophanius 28. That as the soules of iust men be in heauen so we ought to belieue that after the death of the bodies the soules of wicked men are in hell 29. VVhat reason we haue to belieue that corporal fire can hold spirittes they being without bodyes 30. Of the death of the Arrian kinge Theodoricus 31. Of the death of Reparatus 32. Of the death of a courtier whose graue burnt with fire 33. VVhether the goode knowe the goode in heauen and the bad those that be bad in hell 34. Of a certaine religious man who at his death saw the Prophetes 35. How sometime soules ready to departe this worlde that knowe not one an other doe knowe for all that what torments for theire sinnes or like rewardes for theire goode deedes they shal receiue And of the death of Iohne Vrsus Eumorphius SteueÌ„ 36. Of those soules which throughe error seme to be carried out of theire bodies Of the vocation and reuocation of Peter the monke and of the death and resusciâ—ation of Steuen Of the vision of a certaine soldiar and of Deusdedit whose house was sene to be built vpon the sabboth daye and of the punnishement of the men of Sodome 37. That the soules of certaine men whiles they be yet in theire bodies do see some spiritual punnishment and of the boy Theodorus 38. Of the death of Chrisorius and of a certaine monke of Iconia 39. VVhether there be any fire of purgaâ—orye after death 40. Of the soule of Paschasius the Deacon 41. VVhy in latter times so many thinges come to lighte concerning mens soules which before were not knowne 42. In what place we ought to beleue that hel is 43. VVhether the fire of hel be one or manye 44. VVhether they alwaies burne that lye in hell 45. How the soule is saide to be immortal if it be punnished with the sentence of death 46. Of a certaine holy man who was affraide at the tyme of his death 47. That some are by reuelation strengthned not to
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
had washed him selfe putt on his clothes and was readye to depart he offered him for an holy rewarde that which he had broughte desiringe him to take that courteously which for charity he did giue him Then with a sadd countenance in sorrowful manner he spake thus vnto him why do you giue me these father This is holy breade and I can not eate of it for I whom you see here was sometyme Lorde of these bathes and am now after my death appointed for my synnes to this place but yf you desire to pleasure me offer this breade vnto almighty God and be an intercessor for my sinnes and by this shall you knovve that your praiers be hearde yf at your next comming you finde me not here and as he vvas speaking these vvordes he vanished out of his sighte so that he vvhich before semed to be a man shevved by that maÌ„ner of departure that he vvas a spiritt The goode Sacrifices for the deade Priest all the vveeke follovvinge gaue him selfe to teares for him and dailye offered vp the holy sacrifice and aftervvarde returning to the bath founde him not there vvhereby it appeareth vvhat great profit the soules receiue Soules departed holpen by the holy sacrifice by the sacrifice of the holy oblation seing the spirites of them that be deade desire it of the liuing and giue certaine tokens to let vs vnderstande hovve that by meanes thereof they haue receiued absolution Here also I can not but tell you that vvhich happened three yeares since in myne ovvne Monasterye A certaine monke there vvas called Iustus one very cunninge in phisicke and vvhiles I remayned in the Abbey serued me very diligentlye attending vpon me in my often infirmities and sickenes This man him selfe at lengthe fell sore sicke so that in very dede he vvas broughte to the last cast A brother he had called Copiosus that had care of him who yet liueth Iustus perceiuing him self past all hoope of life tolde this brother of his where he had secretly laid vp three crownes of golde but yet they were not so closelye conuaied that they coulde be concealed from the monkes for they carefully seeking and tossing vpp all his medicines and boxes founde in one of them these three crownes hidden Which thing so sone as I vnderstoode very much grieued I was and could not quietly disgest so great a synne at his handes that liued with vs in communitye because the rule of my Monastery was that all the Monastical pouertye monkes thereof should so liue in common that none in particular mighte possesse any thinge proper to him selfe Being therfore much troubled and grieued at that which had happened I began to thincke with my selfe what was best to be done both for the soule of him that was now dying and also for the edification and example of those that were yet liuing At lengthe I sâ—nt for Pretiosus Prior of the Monasterye and gaue him this charge Se quoth I that none of our monkes do so muche as visit Iustus in this his extremitye neither let any giue him any comfort at all and when his last houre draweth nighe and he doth desire the presence of his spirituall brethren let his carnall brother tell him that they do all detest him for the three crownes which he had hidden that at least before his death sorrow may wounde his hart and purge it from the synne committed and when he is deade let not his body be buried amongest the rest of the monkes but make a graue for him in some one dunghill or other and there cast it in together with the three crownes which he left behinde him crying out all with iointe voice thy money be with the vnto perdition and so put earth vpon him In either of which thinges my minde and desire was both to helpe him that was leauing the worlde and also to edifye the monkes yet remayninge behinde that both griefe of death mighte make him pardonable for his sinne and such a seuere sentence against auarice might terrifye and preserue them from the like offence both which by Gods goodenes fell out accordinglye For when the foresaide monke came to dye and carefullye desired to be commended to the deuotions of his brethren and yet none of them did either visit him or so much as speake to him his brother Copiosus tolde him for what cause they had all giuen him ouer at which wordes he straightwaios sigh theâ— for his synne and in that sorrowe gaue vp the ghost And after his death he was buried in that manner as I had giuen in commandement by which fact all the monkes were so terrified that they began each one to seeke out the least and basest thinges in theire celles and which by the rule they might lawfully keepe and very much they feared least some thing they had for which they might be blamed Thirty daies after his departure I began to take compassion vpon him and with great griefe to thincke of his punnishement and what meanes there was to helpe him wherevpon I called againe for Preâ—iofus Prior of my Monasterye and vvith an heauy heart spake thus vnto him It is nowe a goode while since that our brother which is departed remayneth in the tormentes Purgatorye of fire and therfore we must shewe him some charity and labour what we maye to procure his deliuerye wherfore go your waye and see that for A Trenta of masses thirty daies following sacrifice be offred for him so that no one day passe in which for his absolution and discharge the healthfull sacrifice be not offred whoforth with departed and put my commandement in execution â—n the meane tyme my mynde being busied about other affaires so that I tooke no heede to the daies how they passed vpon a certaine night the same monke that was deade appeared to his brother Copiosus who seing him enquired of his staâ—e in this manner what is the matter brother and how is it with you to vvhom he ansvvered thus Hitherto haue I bene in badd case but novve I am vvell for this day haue I receiued the communion with which newes Copiosus straightwaies comming to the Monasterye tolde the monkes and they diligentlye counting the daies founde it to be that in which the thirtith sacrifice was offred for his soule and so thoughe neither Copiosus knewe what the monkes had done for him nor they what he had seene concerning the state of his brother yet at one and the same tyme both he knewe what they had done and they what he had seene and so the Soules deliuered out of Purgatory hy the holye sacrifice sacrifice and vision agreing together apparant it vvas that the deade monke vvas by the holy sacrifice deliuered from his paines Peter The thinges you report be passing strange and yet ful of ioy and comfort OF THE LIFE AND DEparture of Bisshop Cassius CHAPTER LVI Gregory ANd that we should not cal in question or doubte of that vvhich