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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72216	The second booke of the dialogues of S. Gregorie the Greate the first pope of that name containing the life and miracles of our Holie father S. Benedict. To which is adioined the fule of the same holie patriarche translated into the Englishe tonge by C.F. priest & monke of the same order.; Dialogi. Part 2. English	Gregory I, Pope, ca. 540-604.; Batt, Antonie.; Fursdon, John, d. 1638.; Gregory I, Pope, ca. 540-604. Short treatise touching the confraternitie of the scapular of St. Benedicts order.	1638 (1638)	STC 12350.5; ESTC S125237	72,895	252

motions of the flesh yet could not obtaine it To this purpose I must tell you à passage concerning the venerable Father Benedict that there was some thing he desired and was not able to accomplish His sister Scholastica who was consecrated to God from her very childehood vsed to come once à yeare to see him vnto whom the man of God was wont to goe to à house not far frō the gate with in the possession of the Monastery Thither she came one day according to her custome and her venerable brother like wise with his disciples where after they had spent the whole day in the prayse of God and pious discourses the night drawing on they tooke their refection together As they were yet setting at table and protracting the time with holy conference the vertuous and Religious virgin his sister began to importune him saying I beseech you good Brother leaue me not this night that we may entertaine ourselues vntill next morning in discourses of the ioyes of heauen To whom he answered What is this you say sister by no meanes can I stay out of my Monastery At this time the sky was very cleare and not à cloud was to be seene in the ayre The holy Nunne therefore hearing her Brothers deniall layed her hands vpon the table fast closed together and vpon them inclined her head to make her prayer to Allmighty God As she raysed vp her head againe from the table on à suddain beganne such vehement lightning and thunder with such aboundance of raine that neither venerable Benedict nor his Brethren were able to put foote out of doores For the holy virgin when she leaned her head on her hands powred forth à flood of teares vpon the table by which she changed the faire weather into foule and rainy For immediately followed that inundation of waters and such was the coherence with her prayers and the storme that as she lifted vp her head the cracke of thunder was heard as if the raysing vp of her head and the bringing downe these floodes of raine had concurred in one and the same instant The holy man perceiuing that by reason of thunder and lightning with continuall showres of raine he could not possibly retourne was in great anguish of mind and said vnto her God Allmighty forgiue you sister what is this you haue done she repleyed I made my request to you you would not heare me I prayed to Allmighty God and you see he hath granted it Now therefore if you can goe forth to the Monastery and leaue me But he not able to retourne was forced to stay against his will Thus it so fell out that they spent the night in watching and receiued full content in spirituall discourse of heauenly matters By this it appeares as I said before that the holy man desired some thing which he could not obtaine For if we consider the intent of the venerable Father without quaestion he would haue had the faire weather to continue in which he came forth But it pleased Allmighty God by meanes of à woman miraculously to cause the contrary And noe wonder if at that time à woman were more powerfull then he considering she had à long desire to see him and therefore sith as St. Iohn affirmeth God is charity with good reason she was more powerfull who loued more Peter I Grant it and am wonderfully taken with your discourse How St. Benedict saw the soule of his sister in forme of à doue CHAP. XXXIV THe next day the holy and Religious virgin went home to her cloister and the man of God to his Monastery Three dayes after standing in his cell he saw the blessed soule of his sister depart out of the body and informe of à doue ascend and enter into the caelestiall mansions Wherefore with ioy congratulating her heauenly glory he gaue thankes to God in hymnes and prayses and straight wayes certified his Brethren of her departure whom he forth with sent to bring her body to the Monastery and caused it to be buryed in the same tombe that he had praepared for himselfe To the end their bodies might not be separated by death whose mindes were alwayes vnited with God How the whole world was represented before his eyes And of the soule of German Bishop of Capua CHAP. XXXV AN other time Seruandus Deacō and Abbot of that Monastery which was built by Liberius sometime à senatour in the country of Campania vsed often to visit him for being also illuminated with grace and heauenly doctrine he repaired diuers times to the Monastery that they might mutually communicate one to an other the wordes of life and at least with sighes and longing desires taiste of that sweet food of the caelestial country whose perfect fruition they were not as yet permitted to enioy And now the time of rest being come venerable Benedict went vp to the hygher roome of the tower and Seruandus had his lodging in the lower from which there was an open passage to ascend to the hygher and ouer against the said tower was à large building in which the disciples of both reposed while as yet the Monkes were at rest the seruant of God Benedict riseing before to the night office stood at the window and made his prayer to Allmighty God about midnight when suddainely he looked forth and saw à light glancing from aboue so bright resplendent that it not onely dispersed the darkenes of the night but shined more cleare then the day it selfe This was à merueilous strange vision for as he afterwardes related the whole world compacted as it were together was represented to his eyes in one ray or sunne beame As the venerable Father had his eyes fixed vpon this glorious lustre he beheld the soule of Germanus Bishop of Capua caryed by Angels to Heauen in a fiery globe Then for the testimony of so great à miracle with à lowd voice he called vpon Seruandus the Deacon twise or thrice by his name who much astonished thereat came vp looked forth and saw à litle streame of the light then disapearing at the sight wereof he was strooke into great admiration and the man of God after he had related to him the whole passage sent presently to Theoprobus à Religious man in the castle of Cassine willing him to goe the same night to Capua and enquire what had happened to the Bishop Germanus And it fell out so that he who was sent found the most Reuerend Bishop Germanus dead inquiring more exactely he learned that his departure was the very same moment in which the man of God had seene him ascend Peter THis was à strange and admirable passage but whereas you said the whole world was at one view represented to his sight as I neuer experienced the like so I cannot imagine how or in what manner this was possible that the whole vniuerse should be seene at once and by one man Gregory TAke this Peter for an assured verity that to à

soule that beholdeth the Creatour all creatures appeare but narrow for should we partake neuer so litle of the light of the Creatour what soeuer is created would seeme very litle because the soule is enlarged by this beatificall vision and so delated in the Diuine perfections that it far transcendes the world and it selfe also The soule thus raptin the light of God is in her interiour lifted vp and enabled aboue it selfe and while thus eleuated it contemplates it selfe it easely comprehendet how litle that is which before it was not able to conceiue So the Blessed man who in the tower saw that fiery globe with the Angels retourning to heauen could not possibly haue beheld these things but onely in the light of God What wonder then if he saw the world at one view who was in mind exalted aboue the world But whereas I said that the whole world compacted as it were together was represented to his eyes it is not meant that heauen and earth were streigtened by contraction but that the mind of the beholder was dilated which raysed to the sight of Allmighty God might easely see all things beneath him It followeth therefore that the exteriour light which appeared to his senses proceeded from an inward illumination of mind by which he was eleuated to hygher misteries taught how meanely these inferior things are to be esteemed Peter I Blame not now my ignorance which hath bin the occasion of so large and profitable discourse But since you haue clearely explicated these things vnto me I pray goe forward with your discourse How St. Benedict wrote à Rule for his Monkes CHAP. XXXVI I Would willingly Peter relate more concerning this holy father but that I must of purpose omit many things to speake of the acts of others onely this I would not haue you to be ignorant of that the man of God amongst so many miracles where with he shined to the world was also very eminent for his doctrine for he wrote à Rule for Monkes as cleare in stille as excellent for discretion And if any man desire to know more exactely the life and conuersation of this holy Father he may there behold it as in à mirrour for the Blessed man could not possibly teach otherwise then he liued How he prophetically foretold his death to his Brethren CHAP. XXXVII THe same yeare in which he departed out of this life he foretold the day of his death to some of his Disciples who conuersed with him and to others who were far of giueing strict charge to those who were present to keepe in silence what they had heard and declaring to the absent by what signe they should know when his soule departed out of his body Six dayes before his departure he caused his graue to be opened and immediately after he fell into à feuour by the violēce where of his strength began to decay and the infirmity dayly encreasing the sixt-day he caused his Disciples to carie him in to the oratorie Where he armed himselfe with the pretious body bloode of our sauiour then supporting his weake limbes by the armes of his Disciples he stood vp his handes lifted towards heauen and with wordes of prayer breathed forth his holy soule The very same day two of his Disciples the one liueing in the Monastery the other in à place far remote had à reuelation in one and the selfe same manner For they beheld à glorious way spred with pretious garments and enlightned with innumerable lampes stretching directly eastward from his cell vp to heauen A man of à venerable aspect stood aboue and asked them whose way that was but they professing they knew not This saith he is the way by which the beloued of God Benedict ascended Thus as the Disciples who were present saw the departure of the holy man so also those who were absent vnderstood it by this signe foretold them He was buryed in the oratorie of St. Iohn Baptist which himselfe had built vpon the ruines of Apolloes altar In the caue also in which he formerly liued euen to this day miracles are wrought vpon such as repaire thither with true faith How à madde woman was cured in St. Benedict his caue CHAP. XXXVIII FOr very lately happened this which I now relate A certaine woman bereft of reason and altogeather distracted in her senses runne madde ouer mountaines and vallies through woodes and plaines day and night neuer resting but when she was forced for wearie somenesse to ly downe one day as she ranged thus madly vp and downe she light vpon the caue of Blessed Benedict and by chance entred and remained there The next morning she came out as sound and perfect in her senses as if she neuer had bin out of them and from that time remained all her life in health and quiet of mind which she there recouered Peter VVHat should be the reason that we experience euen in the patronages of martyrs that they doe not bestow so great fauours by their bodies as by some of their reliques yea and doe greater miracles where their bodyes are not at least not whole and entyre Gregory VVHere the bodyes of holy Martyrs lye no doubt Peter but there they are able to shew many miracles as they doe For to such as haue recourse vnto them with pure intention they shew many marueilous fauours But in regard weake soules may doubt whether they be present to heare them or no in such places where men know their whole bodyes are not it is necessary for confirmation of their presence to shew more miracles were the weake of faith may haue occasion to doubt But they who doe stedfastly beleeue in God encrease their merit in that although theire bodyes lye not there yet they assure themselues to be heard by them Wherefore Trueth it selfe to encrease the faith of his Disciples said vnto them if I goe not the Paraclete shall not come to you For where as it is vndoubtedly certaine that the Holy Ghost the comforter alwayes proceedeth from the father and the sonne why doth God the sonne say he will goe from them that the Paraclete may come who neuer departeth from the sonne But because the Disciples conuersing with our Lord in flesh did desire alwayes to behold him with their corporall eyes it was rightly said vnto them vnlesse I goe away the Paraclete shall not come As if he had said plainely If I withdrawe not my bodily presence I doe not shew you the loue of the soule and vnlesse you cease to see mee carnally you shall neuer learne to loue me spiritually Peter YOu say well Gregory NOw let vs rest a while that by silence we may be the better enabled for further conference if we intend to prosecute the miracles of other Saints The ende of the second booke of the life of St. Benedict FINIS The approbation of the Rule giuen by St. Gregorie the great I Gregorie Prelat of the holy Roman sea wrote the life of Blessed Benedict I

are foure kindes of Mōkes The first is of Coenobites that is monasteriall or conuentuall liuing vnder a Rule or Abbot The second kinde is of Anachorits that is Hermits who not by à Nouitiall feruour of deuotion but by long probation in a monasticall kinde of life haue learnt by the comfort and encouragement of others to fight against the Deuill and being well armed secure now without the help of any are able by Gods assistance to fight hand to hād against the vices of the flesh and euill cogitatiōs and soe proceed frō the fraternall army to the single combat of of the wildernes The third and worst kinde of Mōks are the Sarabaits who hauing not beene tryed vnder any Rule by the experience of a skilfull maister as gold vseth to be tryed in the furnace but softned according to the nature of lead by their workes adhering yet to the world are knowne by their tonsure to be disloyall to God who two or three or perhaps single without a shepheard are shut vp not in our Lords sheepfolds but in theire owne and the pleasure of their desiers is to them a lawe and whatsoeuer they like or make choise of this they will haue to be holy and what they mislike that not to be lawfull The fourth kinde of mōks be those which are called Girouagi or wanderers who all their life time wander through diuers prouinces and guest wise stay two or three days in one Monastery and then in another and are allways wandering and neuer setled and giuing themselues alltogether to their owne pleasures and to the inticements of gluttony are generally in all things worse then the Sarabaits Of the miserable conuersation of all which it is better to be silent then to say much And therfore leauing these let vs by Gods assistance set downe a Rule for Coenobits or Conuentualls which is the principall sort of all What kind of man the Abbot ought to bee CHAP. II. AN Abbot who is worthy to haue charge of a monastery ought allways to remember what he is called and to expresse in his actiōs the name of Antient. For in the monastery he representeth the person of Christ seing he is called by his name or title as the Apostle saith Ye haue receiued the spirit of adoption of children in which wee cry abba father And therfore the Abbot ought to teach ordaine or cōmand nothing but what is conformable to the commandes of our Lord and God forbid he should do otherwise But let his commands and doctrine be mingled in the minds of his disciples with the leauen of the diuine iustice Let the Abbot allways be mindefull that in the dre●dfull iudgement of God he is to giue account both of his doctrine and of the obedience of his disciples And let him know that it will be found the sh●pheards fault what want of profit soeuer the maister of the family shall find in his sheep But if he haue bestowed all diligence on his vnquiet and disobedient flocke and haue employed the vttermost of his care for curing of their corrupt manners then shall he be discharged in the iudgement of our Lord and may say with the Prophet I haue not hidden thy iustice in my hart I haue told thy truth and thy saluation but they contemning despised me And then finally death as a iust punishment shall be inflicted vpon the disobediēt sheepe When therfore any one taketh vpō him the name of an Abbot he ought to gouerne his disciples with a twofold doctrine that is To shew them all vertue and sanctity more by deeds then by words and to capable disciples he may declare the commandements of God by words but to the hard harted persons and to such as are more simple he must shew them by his actions and life And all things which he shall teach his disciples to be vnfitting by his owne actions let him shew that they ought not to be done least preaching well to others hee himselfe be foūd reprobate and God say vnto him sinning Why doest thou declare my iustices and takest my testament in thy mouth Thou hast hated discipline and hast cast my speeches behind thee And Thou who hast seene a moate in thy brothers eye hast not seene a beame in thy owne Let there be no acception of persons in the monastery Let not one be loued or fauoured more then an other except such a one as in good workes and obedience shall be found to surpasse others Let not a free mā or of better parentage coming to Religion be preferred before him who is of seruile or meaner condition except there be some other reasonable cause for it But if vpon iust considerations the Abbot shal soe think fitting let him doe it in any rancke or degree what soeuer otherwise let euery one keepe their owne places Because whether bondman or free man wee are all one in Christ and beare an equall burthen of seruitude vnder one Lord for with God there is noe acceptiō of persons Onely in this he maketh a difference if in good workes and humility wee surpasse others Therefore let the Abbot beare equall loue to wards all and let all be subiect to the same orders and discipline according to their deserts For the Abbot ought all wayes in his doctrine to obserue that Apostolicall forme where it is sayd Reprooue intreate reprehend that is tempering as times and occasions require faire speeches with terrours Let him shew both the seuerity of a maister and the pious affection of a father that is he ought sharply to reproue such as are disordered and vnquiet and of the other side to deale by intreaty with tuch as ar obedient mild and patient exhorting them to goe forwards in vertue But by all meanes the negligent and contumacious persons let him seuerely reprooue and chastise Let him not dissemble the sinnes of delinquēts but as soone as they appeare let him vse all possible endeuour vtterly to roote them out remembring the danger of Hely Priest of Silo. The more honest and vnderstanding dispositions let him for the first and second time admonish by words but the stubborne hard harted proud and disobedient euen in the very beginning of sinne let him chastise with stripes and bodily punishment knowing that it is written The foole is not corrected with words And againe Strike thy sōne with the rod and thou shalt deliuer his soule from death The Abbot ought always to remember what he is and what he is called and that to whom more is committed from him more is exacted And let him consider what a difficult and hard taske he hath vndertaken to gouerne soules and to accommodate himself to the humors of many Whereof some ar to be led by faire speeches others by sharp reprehensions and others by sharp reprehensions and others by perswasions Therefore let him soe conforme himself to each one according to their quality and vnderstāding that he may not onely suffer noe losse in the flock committed to him

receaued For the feare or terrour of rich men doth it self exhort an honour to them Let the kitchin of the Abbot and guest be apart that guest without whō the Monastery neuer is comming at vn certaine howers may not disquiet the Brethren Into which kitchin let then enter two brothers for a yeare who can well performe that office To whom as occasion requires let helpe be giuen that they ma●e ●erue without murmuring And when the haue lesse imployment let them goe forth to labour where they shall be appointed And not only in these but in all other offices in the Monastery let thi● consideration be had that when they want helpe it be giuen them and whe● they ar vacant they obeye and do● what is commanded them And for th● lodgings of the guests let care there o● be commended to a brother whos● soule the feare of God possesseth where let there be a sufficient numbe● of beds made and let the house o● God be wisely gouerned by discree● men And let not any but such as ar appointed associate himselfe o● talke with the guests But if the shal● meete or see them humbly saluting them and asking their benediction le● him passe by saying that it is not lawfull for him to talke with a guest Whether it be lawfull for a Monke to receaue letters or tokens CHAP. LIV. LEt not a monke in noe wise sen● or receaue letters tokens or any presents neyther from his parents or any other man whatsoeuer or from one an other without the leaue of his Abbot And if any thinge be sent to him euen from his parente let him not presume to receaue it vnlesse it bee first told the Abbot and if he command that it shall be receaued let it be in the Abbots power to appoint to whom it shall be giuen and let not the brother be contristated to whom it was sent that their be noe occation giuen to the Deuill And whosoeuer shall presume to doe otherwise let him be lyable to regular discipline Of the cloathes and shooes of the Brethren CHAP. LV. LEt cloathes be giuen to the brethren according to the quality of the places where they dwell or temperature of the aire Because in cold countryes ther is neede of more and in hotte countryes of les Let it therefore be in the Abbots power to order this Not withstandinge for temperate places we thinke it will be sufficiēt for each Monke to haue a coule and a cassoke a coule in the winter haueing a high nap in the sommer smoth or old and ascapular for worke shooes and stockings to put one their fett and for the colour or coursenez of these things let not the Monks finde fault but let them be such as can be prouided in the prouince in which they dwell or such as maye be bought at a cheaper rate And let the Abbot see to the measure and decentnes of these garments that they be not to litle for such as vse them but of a fitt size When they receaue them let them allwayes restore the old to be layd vp in the wardrope for the poore for it is sufficient for a Monke to haue two cassockes two coules for the nights for washing and chāge Now what is ouer aboue is superfluous and must be cute of And as is said let them restore what soeuer is old when they receaue new Let those who goe à Iourney take breeches out of the wardrope and when they returne let them restore them back washed And let the coules cassockes at such times be better then those they ordinaryly vse which goeing a Iorney they take out of the wardope returning restore For bedding may suffice astraw bed a quilt bed a couerlet a pillow which beds are often to be searched by the Abbot least there be any propriety and if any be found to haue any thinge which he hath not receaued from the Abbot let him be liable to most sharp discipline And that this vice of propriety maye be rooted out let all things be giuen by the Abbot which shall be necessary that is a coule a cassocke shoes stockens a paire of sleeues a knife a steele a needle a handkerchefe table bookes that all excuse of necessity maye be taken awaye Let the Abbot not with standing alwayes consider the sentence of the acts of the Apostles there was giuen to euery one accordinge as they had need And let him therefore consider the infirmities of such as want not the ill will of such as enuie And in all his ordinances let him thinke of the retribucion of God Of the Abbots table CHAP. LVI LEt the Abbots table be alwayes with the guests and strangers Yet when there are noe guests let it be in his power to call which of the brethren he please But let him prouide that there be alwayes one or two of the seniors left with the brethren by reason of discipline Of the artificers of the Monastery CHAP. LVII IF there be artificers in the Monastery let them exercise those arts with all humility and reuerence if soe be the Abbot command But if any of them be proud of the knowledge he hath in his art because he maye seeme to get some what by it for the Monastery let him be taken from it and let him not exercise it againe vnlesse after his humiliation the Abbot shall permitt him And if any thinge of the worke of the artificers be to be sold let them by whose hands they ar to passe take heed least they presume to deceaue in any thinge Let them remember Ananias Saphira least the death which they suffered in body these who committ fraudin the goode of the Monastery suffer in their soule And in the prices and valuations let not the vice of auarice creep in but let things be allways sold some what cheaper then by seculars that God may be glorified in all things Of the manner of receauinge Nouices CHAP. LVIII IF any one come newly to conuersion let him not easyly be admitted But as the Apostle saith let spirits be tryed whether they be from God If therefore comming he shall perseuer knockinge and shall be seene for foure or fiue days patiently to indure iniuries offred him the difficulty which is made of his entrance and to persist in his petition then grant him entrance and let him be in the cell of the guests for a few days And afterwards let him be in the cell of the nouices where he is to meditate eate and sleep and let such a senior be deputed ouer him who is fitt to gaine soules who must curiously carefully looke to him to see whether he truly seeke God and if he be carefull in the seruice of God in obedience in suffering reproches Let there be suggested to him the rigor austerity by which we tend towards God And if he promise stability and perseuerāce after two moneths space let this rule be read to him in order and let there