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
and mad sounde by S. Bennet 2. How he ouercame a great carnâ—l tentation 3. How he brake a glas with the signe of the crosse 4. How he cured a moncke that had an idle and wandring minde 5. How by praier he mad water to springe out of a rocke in the topp of a mountaine 6. How he caused an yron bill to come againe into the handle from the bottom of the water 7. How his scholler Maurus walked vpon the water 8. How he mad a crowe to carye a loafe far of that was poisoned 9. How he remoued an huge stone by his praiers 10. Of the fantastical fire of the kâ—tchin 11. How a little boye a moncke was slaine with the ruine of a wall restored to life 12. Of certaine monckes that eate meate contrarye to thiere rule 13. How the hoâ—ye man knewe by reuelation that the brother of ValeÌ„tinian the moÌ„ke had eaten in his iornye 14. How the couÌ„ter faitinge of kinge Totilas was discouered 15. How the holy man did prophecye to the same kinge 16. How he dispossessed a clergye man of a deuil 17. How he did prophecye of the destruction of his owne Abbey 18. How by reuelation he vnderstode of the stolne slaggon of wine 19. How by reuelation he knewe that a monke had receiued certaine napkins 20. How he likewise knewe the proude thoughte of one of his owne monkes 21. How in the tyme of a dearthe two hundred busshels of meale was founde before his cell 22. How by vision he gaue order for the buildinge of the Abbey of Terracina 23. How certaine Nunnes were absolued after thiere death 24. How a certaine monke was cast out of his graue 25. How a monke forsakinge his Abbey was encountred by a dragon 26. How he cured one of a leprosye 27. How miraculously he prouided money for one that was in debte 28. How a cruet of glasse was throwne vpon the stones and not broken 29. How an emptye barrel was miraculouslye filled with oile 30. How a monke was dispossessed of a deuil 31. How a countrye man pinioned was by his only sighte loosed 32. How a deade man was restored to life 33. Of a miracle wroughte by his sister Scolastica 34. How and in what manner he sawe his sisters soule goinge out of her bodye 35. How in vision he sawe the world represented before his eies and of the soule of Germanus Bishope of Capua 36. How he wrot the rule of his order 37. How he fortolde the tyme of his deathe 38. How a mad woman lyinge in his caue was cured THE SECOND BOOKE OF THE LIFE AND MIRACLES OF S. Bennet THERE was a man of Benedictus signifieth Blessed venerable life blessed by grace and blessed in name for he was called Benedictus or Bennet who from his yonger yeres carried alwaies the mynde of an olde man for his age was inferior to his vertue all vaine pleasure he contemned and thoughe he were in the worlde and mighte freelye haue enioyed such commodities as it yeldeth yet did he nothinge esteme it nor the vanities thereof He was borne in the prouince of Nursia of Honorable Parentage and broughte vp at Rome in the study of humanitye But for as much as he sawe many by reason of such learninge to fall to dissolut and and leude life he drewe backe his foote which he had as it were nowe set forth into the worlde least entring to far in acquaintance therewith he likewise mighte haue fallen into that daungerous and godlesse gulphe wherfore giuinge ouer his booke and forsakinge his fathers house welth with a resolute minde only to serue God he soughte for some place where he mighte attaine to the desire of his holy purpose and in this sorte he departed instructed with learned ignorance and furnished with vnlearned wisdom All the notable thinges and actes of his life I could not learne but those fewe which I mynde nowe to reporte I had by the relation of fower of his disciples to witt of Constantinus a most rare and reuerent man who was next Abbot after him Of Valentinianus who many yeres had the charge of the Lateran Abbey Of Simplicius who was the thirde Generall of his order and lastly of Honoratus who is nowe Abbote of that monastery in which he first began his holy life HOVV HE MADE A BROKEN suâ—ue hole and founde CHAPTER I. BEnnet hauinge nowe giuen ouer the schole with a resolute minde to leade his life in the wildernes his nurse alone which did tenderly loue him woloe not by any meanes giue him ouer CoÌ„myng therfore to a place called Enside and remayning there in the churche of S. Peter in the companye of other vertuous men which for charity â—iued in that place it fell so out that his nurse borrowed of the neighbours a sieue to make cleane wheate which being left negligently vpon the table by chaunce it was broken in two pieces wherevpon she fell pitifully a weepinge because she had borrowed it The deuout and religious youth Bennet seeing his nurse so lamenting moued vvith compassion tooke avvay vvith him both the pieces of the sieue and vvith tears fell to his praiers and after he had done rising vp he founde it so vvhole that the place coulde not be seene vvhere before it was broken and comminge straight to his nurse and comforting her vvith goode wordes he deliuered her the sieue safe and sounde which miracle was knowne to all the inhabitantes thereabout and so much admired that the townese-men for a perpetuall memorye did hange it vp at the churche dore to the ende that not only meÌ„ then liuinge but also thiere posteritye mighte vnderstaÌ„de how greatly â—ods grace did worck with him vpoÌ„ his first renouncinge of the worlde The sâ—eue coÌ„tinewed there many yeres after eueÌ„ to these verye troubles of the Lombardes where it did hange ouer the churche dore But Bennet desiringe rather the miseries of the worlde then the praises of men rather to be wearied with labour for Gods sake then to be exalted with transitorye commendation fled priuily from his nurse and went into a deserte place called Sublacum distant almost fourtye miles from Rome in which there was a fountaine springinge forth coole and clere water the abundaÌ„ce whereof doth first in a broade place make a lake and afterwarde runninge forwarde commeth to be a riuer As he was trauailinge to this place a certaine monke called Romanus met him and demanded whether he went and vnderstandinge his purpose Habit of monkes he both kept it close furthered him what he mighte vested him with the habit of holy conuersation and as he coulde did minister and serue him The man of God Bennet comminge to this foresaide place lined there in a An Hermiteslife straighte caue where he continewed three yeres vnknowne to all men except to Romanus who liued not far of vnder the rule of Abbot Theodacus and very vertuouslye did steale certaine houres and likewise sometyme a loafe giuen for his owne prouision
not by reason of suche thunder and lighteninge and greate abundance of raine returne backe to his Abbey began to be heauye and to complaine of his sister sayinge God forgiue you what haue you done to whom she answered I desired you to staye and you wolde not heare me I haue desired our goode Lorde and he hath vouchsafed to graunt my petition wherfor yf you can now departe a Gods name returne to your monasterye and leaue me here alone But the goode father being not able to goe for the taried there against his will where willinglye before he wolde not staye And so by that means they watched all nighte and with spirituall and heauenly talke did mutuallye comfort one an other and therfore by this we see as I saide before that he wolde haue had that thinge which yet he could not for yf we respecte the venerable mans minde no question but he wolde haue had the same faire weather to haue continewed as it was when he sett forth but he found that a miracle did preuent his desire which by the power of almighty God a womans praiers had wrought And it is not a thinge to be maruailed at that a woman which of longe tyme had not sene her brother mighte doe more at that tyme theÌ„ he could seeing accordinge to the sayinge of S. Iohn 1. Iohn 4. God is charity and therfore of righte she did more which loued more Peter I confesse that I am wonderfully pleased with that which you tell me HOVV BENNET SAVVE THE soule of his sister ascend into heauen CHAPTER XXXIIII Gregory THe next daye the venerable woman returned to her Nonnerye and the man of God to his Abbey who three daies after standinge in his cell and liftinge vp his eyes to heauen behelde the soule of his sister which was departed from her bodye in the likenes of a doue to ascend into heauen who reioysinge muche to see her great glorye vvith hymnes and laudes gaue thanckes to almighty God and did imparte the newes of this her death to his monkes whom also he sent presentlye to bringe her corps to his Abbey to haue it buried in that graue which he had prouided for him selfe by meanes whereof it fell out that as theire soules were alwaies one in God whiles they liued so theire bodies coÌ„tinued together after theire deathe HOVV HE SAVVE THE VVHOLE worlde represented before his eies and also the soule of Germanus Bishop of Capua ascending to heauen CHAPTER XXXV AT an other tyme Seruandus the Deacon and Abbot of that monasterye which in tymes past was founded by the noble man Liberius in the countrye of Campania vsed ordinarily to come and visit the man of God and the reason why he came so often was because him selfe also was a man full of heauenly doctrine and so thy two had often together spâ—rituall conference to the end that albe it they could not perfectly feede vpon the celestiall foode of heauen yet by means of such swete discourses they might at least with longing and feruent desire taste of those â—oyes and diuine delightes When it was tyme to goe to rest the venerable father Bennet reposed him selfe in the topp of a tower at the foote whereof Seruandus the Deacon was lodged so that one paier of staiers went to them bothe before the â—ower there was a certaine large roome in which bothe theire disciples did lye The man of God Bennet being diligent in watching rose early vp before the tyme of mattins his monkes being yet at rest and came to the windowe of his chamber where he offered vp his praiers to almighty God Standinge there all on a suddaine in the deade of the nighte as he looked forth he sawe a lighte which bannished away the darckenes of the nighte and glittered with suche brighenes that the lighte which did shine in the middest of darckenes was far more clere them the lighte of the daye Vpon this fighte a maruailous strange thinge followed for as him selfe did afterwarde reporte the whole worlde gathered as it were together vnder one beame of the sunne was presented before his eies and whiles the venerable father stoode attentiuely beholdinge the brightenes of that glitteringe lighte he sawe the soule of Germanies Bishop of Capita in a fierye globe to be carried vp by Angels into heauen Then desirous to haue some witnes of this so notable a miracle he called with a very loude voice Seruandus the Deacon twise or thrise by his name who troubled at such an vnvsuall cryinge out of the man of God went vp in all hast and looking for the sawe not any thinge els but a little remnant of the light but wondring at so great a miracle the man of God tolde him all in order what he had sene and sendinge by and by to the towne of Cassino he commanded the religious man Theoprobus to dispatche one that nighte to the citye of Capua to learne what was become of Germanus thiere Bishop which beinge done the messeÌ„ger founde that reuerend Prelat departed this life and enquiringe curiously the tyme he vnderstoode that he died at that very instant in which the man of God behelde him ascending vâ— to heauen Peter A straunge thinge and verye muche to be admired But whereas you saye that the whole worlde as it were vnder one sunne beame was presented before his eies as I must nedes confesse that in my selfe I neuer had experience of any suche thinge so neither can I conceiue by what meanes the whole worlde can be sene of any one man Gregory Assure your selfe Peter of that which I speake to witt that all creatures be as it were nothinge to that soule which beholdeth the creator for thoughe it see but a glympse of that lighte which is in the creator yet verye small do all thinges seme that be created for by meanes of that supernaturall light the capacity of the inwarde soule is inlarged and is in God so extended that it is far aboue the worlde yea and the soule of him that seeth in this manner is also aboue it selfe for being rapt vp in the lighte of God it is inwardly in it selfe inlarged aboue it selfe and when it is so exalted and looketh downeward then doth it comprehend how little all that is which before in former basenes it could not comprehende The man of God therfore who sawe the fiery globe and the Angels returninge to heauen out of all doubte coulde not see these thinges but in the lighte of God what maruaile then is it yf he sawe the worlde gathered together before him who rapâ— vp in the light of his soule was at that tyme out of the worlde But albeit we say that the worlde was gathered together besoore his eies yet were not heauen and earth drawne into any lesser roome then they be of them selues but the soule of the beholder was more inlarged which rapt in God might without difficultye see that which is vnder God and therfore in
and afterwarde that which was weâ— beneath Peter Yoâ—r discourse pleaseth me very well but seinge you haue nowe â—olde me of that reuerent man Eleutherius and his great grace of compunction desirous I am to knowe whether there be now any such men liuinge in the worlde OF AMANTIVS A PRIEST in â—he prouince of Tuscania CHAPTER XXXV Gregory FLoridus Bishoppe of Tiuolye a man as your selâ—â— knoweth very well of holy life worthy to be credited tolde me that he had dwellinge with him a certaine Priest called Amantius of maruailous simplicitye who like vnto the Apostles had such a grace giuen him of God that laying his hand vpon them that were sicke he restored them to theire former healthe and although the disease were verye great and daungerous yet vpon his touchinge did it forthwith departe Moreouer he saide that he had also this miraculous giâ—te that wheresoeuer he founde any serpeÌ„tes or snakes though neuer so cruel yet did he with the signe of the crosse dispatch and kill them for by vertue Miracles wrougâ—te by the signe of the crossâ—â— of the crosse which the man of God made with his haÌ„de theire bowels did breake and they suddainly dye and yf by chaunce the snake gaâ—t into any hole then did he with the sâ—gnâ— of the crosse blesse the mouthe thereof and it wroughte the same effecte for any mighte straighte-waies finde it there deade My selfe hauing vnderstandinge of this great grace bestowed vpon him was desirous to see him and when he was broughte vnto me I caused him to be lodged in a chamber amongest the sicke men thereby to trye what his gifte was in curing of diseases At that tyme there was one amongest them beside him selfe being fallen into a phrensy who one nighte did so crye out like a mad man that with his noise he disquâ—eted all the rest that were sicke so that they coulde not sleepe or take any rest and so it feâ—l out verye straungely that one being yll all the rest fared the worse But as I had before learned of the reuerent Bishop Floridus who was at that tyme there present with the saide Priest and afterward also plainly vnderstoode of him that attended that nighte vpon the sicke persons the foresaide venerable Priest risinge out of his bedd went softlye to the place where the mad man lay and there praied layinge his handes vpon him wherevpon the man became somewhat better Then he carried him awaye vnto the higher part of the house into the oratorye where more plentifully he praied vnto God for his recouerye and straight after he broughte him backe againe to his owne bed safe and sounde so that he cried out no more neither troubled any of the other sicke persons By which one facte of his I had sufficient reason to giue credit to all the rest that before had bene told me Peter A great edification it is to see men worckinge such notable miracles and to beholde as it were vpon earth heauenly Ierusalem in her citizens OF MAXâ—MIANVS BISHOP of Syracusis CHAPTER XXXVI Gregory NEither â—s that miracle to be passed ouer with silenâ—e which almighty God vouchsaâ—ed to worcke by his seruant Maximianus now Bishop of Syracusis but then the father and gouernor nor of myne abbey For at such tyme as I was vpon the commandement of my Bishop sent to Constantinople to the Emperour about affaires of the churches the same reuerent man Maximianus vpon charitye with other of his monkes came thither vnto me who in his returne homewarde to Rome fel into a great tempest vpon the Adriake sEa in which both him selfe and all those that were in his companye after a most straunge and miraculous manner tasted both of the indignation and fauour of alighty God For the sea did so rage with the furye of the windes that they had speÌ„t theire â—â—ast the sailes floated vpon the waues and the ship beaten and torne with boisterous billowes did leake water so fast that it was nowe come to the vpper decke in such sorte that the shippe seemed not so muche to be in the waters as the waters in the shippe The mariners and passengers trobled with the feare of death not as a thinge far of but euen present before theire eies voide of all hoope of this life prepared them selues for the Roseruâ—tion of the B. Sacrament next and so mutuall giuing the pax or kisse of peace one to an other they receiued the body and bloude of our Sauiour commendinge them selues to almighty God that he wolde vouchsafe mercifully to receiue theire soules who had deliuered theire bodies to so fearefull a deathe but God who had wonderfully terified theire mindes did more wonderfully preserue theire liues For the same shippe althoughe full of water yet did it holde on her course for eighte daies together and vpon the ninthe it arriued at the porte of Cothronum and when all the rest were safely gone out then last of all the reuerent man Maximianus went also forth and no soner was he vpon lande then the shippe suncke in the hauene as thoughe by theire departure it had wanted that which did preserue it and whereas before being at sea it was full of men and carried also abundance of water and yet sailed onwarde now when Maximianus with his monkes were landed it coulde not in the hauen carrye the waters alone whereby God gaue them to vnderstande that when it was laden him selfe with his diuine hande did gouerne and preserue it seing when it was empty it could not for a small tyme contynue aboue the water OF SANCTVLVS A PRIEST IN the Prouince of Nursia CHAPTER XXXVII ABout fourty daies since you saw with me one called Sanctulus a reuerent Priest who euerye yere came vnto me out of Nursia but three daies agoe a certaine monke comminge from those partes broughe me very heauye newes of his deathe The holy life and vertue of which man was such that althoughe I can not but fetche sweete sighes when I remember it yet now I may without all feare reporte and publishe to the world such miracles as I haue learned by the relation of very vertuous holy Priestes that were his neighbours and and amongest dare friendes familiaritye causeth one to presume muche in charitye oftentymes my selfe did so courteouslye vrge him that he was inforced to tell me some small miracles which him selfe had done Certaine Lombardes beinge vpon a tyme pressinge of oliues to make oile Sanctulus as he was both mery in countenance and harte came vnto them and saluted them pleasantlye and shewinge them his bottle which he broughte rather vvilled then desired them to fill it with oile But they being infidels and hauinge laboured al daye in vaine and not pressed out any oile at all tooke his wordes in yll parte and gaue him very bad speche but the man of God notwithstandinge this spake vnto them yet with a more mery to do me a goode turne you will fill this bottle for Sanctulus and
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
be affraide when they dye and of the monkes called Anthony Merulus and Iohne 48. VVhether we oughte to obserue dreames and how many sortes of dreames there be 49. Os a certaine man who in his dreame had longe life promised and yet died shortly after 50. VVhether the soules receiue any commoditye by the buriall of theire bodies in the church 51. Of a certaine Nunne that was buried in the church of S. Laurence which appeared half burnt 52. Os the burial of the noble man Valerianus 53. Of the body of Valentinus which was throwne out of the churche after it was buried 54. Of the body of a dier buried in the churche which afterwarde could not be founde 55. VVhat thinge that is which after death hath force to helppe mens soules and of a Priest of Centumcellis who was by the soule of a certaine man desired that he mighte after his death be holpen by the holy sacrifice And of the soule of a monke called Iustus 56. Of the lise and death of Bisshoppe Cassius 57. Of one that was taken by his enemies whose irons at the tyme of the sacrifice were loosed and of the mariner called Caraca saued by the sacred host from being drowned in the sea 58. Of the vertue and mystery of the healthful sacrifice 59. How we oughte to procure contrition of harte at the tyme of the holy mysteries and of the custodye of our soule after we haue bene sorrowfull sor our sinnes 60. How we oughte to forgiue the sinnes of others that we may obtayne forgiuenes of our owne THE FOVRTH BOOKE OF S. GREGORIES DIALOGVES HOVV CARNAL MEN GIVE the lesse credit to those thinges which be eternal and spiritual because they know not by experience what they heare others to speake of CHAPTER I. AFTER that the first parēt of mankinde was for his synne bannished from the ioyes of Paradise he fell into the miserye of this ignorance and bannishment which to this yerie daye we doe all indure for his synne was the cause that he coulde not any longer see those ioyes of heauen which before by contemplation he possessed for during the tyme of his residence in Paradise he vsually hearde God talking with him and by purity of harte and heauenly vision was present with the quires of the blessed Angels But after his fall he lost that lighte of soule which before abundantly he enioyed From whom we beeing by carnall propagation deriued that liue now in this darcke ignorance of bannishmēt do heare indede of an heauenly countrye and howe it is inhabited by the Angels of God and that the soules of iust and perfect men do there keepe them companye But yet such as be carnall because they can not by experience knowe those inuisible creatures doubt whether there be any such seing with theire corporall eies they can not behold them from which doubt our first Parent was altogether free for althoughe he was exiled from the ioyes of Paradise yet did he still kepe in memorye what he had lost because he had before behelde the same but these men can not by any meanes call to minde such thinges as they heare others speake of because they neuer had of them any former experiēce as our first father Adam had For it is in this case as yf a woman bigge with childe sholde be putt in prison and be there deliuered of a sonne which neuer went forth but were there continually broughte vp for yf his mother sholde tell him of the sunne mone starres mountaines and speake of the fieldes the flying of birdes and running of horses her childe that had continually bene broughte vp in the prison and acquainted with nothing els but blacke darckenes might well heare what she saide but with a doubt whether it were true or no because experience taught him not any such thinge Euene so men that are borne in this darcke worlde the place of theire bannishmēt do heare that there be wonderfull strange and inuisible thinges but because they are not acquainted with any els but terrestriall creatures which only be visible they doubt whether there be any such inuisible thinges as are reported of or no for which cause the creator him selfe of all thinges both visible and inuisible and the only begotten sonne of the eternall father came into this worlde for the redemption of mankinde and sent the holy Ghost vnto our hartes that quickened by him and his grace we shoulde belieue those thinges which as yet by sence or experience we can not possibly vnderstande and therfore so many of vs as haue receiued this spirit the heauenly pledge of our inheritance make no doubte of Gods inuisible and immortall creatures and who so euer as yet is not setled in this beliefe out of all question he oughte of reason to giue credit to the wordes of them that be more learned and holy and belieue them that throughe the grace of Gods holy spirit haue experience of those thinges that be inuisible for he were a very foolishe childe that thoughte his mother lied when she spake of lighte in other places because him selfe where he was beheld nothing els but the darckenes of the prison Peter That you say doth wonderfully content me yet he who beleueth not that there be any inuisible thinges out of question in myne opinion is an infidell and he that is an infidell in that thinge whereof he doubteth seeketh not for faith but for reason THAT AN INFIDEL LIVETH not without faith CHAPTER II. Gregory I Speake boldlye yet trulye that an infidell liueth not without faith for yf I demaunde of him who is his father or mother straight-waies he will tell me such a man and such a woman and yf I presse him further whether he doth remember the tyme when he was first conceiued or the houre when he was borne into this worlde he wil answer me that he neuer knewe or sawe any such thinge and yet for all this doth he beleue that which he neuer behelde seing he beleueth without all doubt that such a man was his father and such a woman his mother Peter I must nedes confesse that I neuer knewe before this tyme that an infidell had any faith Gregory Infidels haue faith but not in God sor then they were not infidels but worthly are they by the former reason to be blamed and thereby also to be prouoked to imbrace true faith for yf concerning theire visible bodye they beleeue that which they neuer sawe why do they not also beleeue some thinges which with theire corporall eyes they can not beholde THAT GOD CREATED THREE kindes of spirites with life CHAPTER III. FOr that our soule doth liue after the death of the bodye reason doth teach vs assisted and holpen with faith for almightye God created three kindes of spirites hauing life One altogether spirituall without bodye an other with a bodye but yet which dieth not with the bodye the thirde that which is both ioyned with the body and also together with the body
that the soule doth also liue after it is departed from the body THAT AS THE LIFE OF THE soule remaining in the bodye is gathered by the motion of the members so the life of the soule after death in holy men is to be found out by the vertue of miracles CHAPTER VI. Gregory HErein most readye I am to satisfye your request and for proffe of this pointe no difficultye do I finde for thincke you that the holy Apostles and martirs of Christ wolde haue contemned this present life and offered theire bodies to death had they not knowne that theire soules did most assuredly liue for euer You confesse that you knovve the life of the soule remayninge in the body by the motion thereof beholde then howe these that lost theire liues for Christ and beleeued that soules liued after death be renoumed for theire daily miracles For sicke persons come vnto Pilgrinage to Sainctes bodies theire deade bodies and be curied periured persons repaire thither and be possessed with deuiles possessed with deuiles visit them and are deliuered Lepers come and be clensed deade folke are broughte and they be raised vp againe Consider then in what sort theire soules do liue in those places where they liue whose deade bodies liue also in this worlde by so many miracles yf then you gather the life of Miracles wroughe by relickes the soule remayninge in the body by the motion of the members why do you not likewise by the deade bones which work miracles inferre that the soule doth liue after the death of the body Peter No solution as I thincke can ouerthrowe the force of this reason alleaged by which we are constrained through visible thinges to beleeue those which we see not and be inuisible OF THE DEPARTVRE OF menes soules CHAPTER VII Gregory A Little before you complained for that you coulde not see the soule of one when it departed out of his bodye but that was your fault who desired with corporall eies to beholde an inuisible thinge for many of vs that by sincere faith and plentifull praier haue had the eye of our soule purified haue often seene soules going out of theire bodies and therfore nowe I thincke it necessarye to sett downe both howe and in what sort menes soules departing out of theire bodies haue bene seene and also what wonderfull thinges haue bene reuealed vnto them at the tyme of theire departure that by this meanes examples may satisfye our wauering and doubtfull mindes which reason can not so full ye perswade Wherfore to begin I remember that in the second booke of this worcke I tolde you howe venerable Bennet as by relation of his owne monkes I learned beeing far distant from the city of Capua behelde the soule of Germanus Bishop of the same place at midnighte to be carried to heauen in a fiery globe who seeing the soule as it was ascending vppe behelde also in the largenes of his owne soule within the compasse of one sunne beame the whole world as it were gathered together OF THE DEPARTVRE OF the soule of Speciosus a monke CHAPTER VIII BY the relation also of the same monkes his disciples I vnderstoode howe two noble men that were brethren and very well learned in humanity the one called Speciosus the other Gregory entred into religion there to liue vertuously vnder the direction of his rule whom the venerable father placed in a Monastery of his harde by the city of Teracina These men whiles they remained in the worlde were verye riche but for the redemption of theire owne soules they Voluntarye pouertye had giuene all to the poore and ledd theire life in the same Monasterye One of these twaine to witt Speciosus being sent vpon busines of the Monasterye to the Capua his naturall brother Gregory in the meane tyme sitting at table at dinner amongest the other monkes rapt in spirit behelde his brothers soule thoughe so far distant departing out of his bodye which forthwith he tolde vnto the other monkes and straighte after in all hast tooke his iornye to Capua wher he founde his brother newlye buried and there vnderstoode how he died at that very houre in which he sawe his soule going out of his bodye OF THE SOVLE OF A certaine Anchoret CHAPTER IX A Certaine religious man and one of great credit at such tyme as I liued in the Monastery tolde me that certaine sailing from Sicilye to Rome as they were in the the middest of the sea behelde the soule of a certaine seruant of God caried to heauen who had bene an Anchoret in the Iland of Samnium Landing afterward in the same place Anchoretes and making enquiry of that thinge they vnderstoode that holy man to haue departed this life vpon that very day in which they saw his soule ascending to heauen OF THE DEPARTVRE OF Abbot Hopes soule CHAPTER X. VVHiles I liued as yet in my Monasterye I vnderstode by the relation of a verye reuerent man a certaine thinge which I will now tell you A venerable father there was called Hope who had built an Abbey in a place called Cample distant almost six miles from the old oâ—tye of Nursia This man almightye and mercifull God by temporall affliction preserued from euerlasting miserye and gaue him great grace and quiet of mynde for how deerely he loued him yea at that very tyme when he sent him affliction was afterwarde made apparant to the worlde when he vouchsafed perfectly to restore him to his former health This man therfore was for the space of fourty yeres punnished with such a continuall blindenes of his eies that he coulde not so much as beholde any lighte at all But because none in aduersitye can without the helpe of Goddes grace stande and vnlesse the same mercifull father who sendeth punnishement giueth also patience straighte-waies his chastising of our synnes doth by impatience more increase them and so it pitifully falleth out that our synne is by that very thinge made greater by which an end of all synne mighte very well haue bene expected God therfor seeing our infirmitye together with affliction by his swete prouidence keepeth and preserueth vs and is in his correction which he sendeth his chosen children in this worlde so iust with mercy that they maye become such to whom afterwarde he may iustly shewe mercie and therfore thoughe he did laye his crosse of blindenes vpon this venerable man yet did he not leaue him destitute of inwarde lighte for as his bodye was weried with paine so by the prouidence of Gods holy spirit his soule was refreshed with heauenly comfort At length when he had continewed fourty years in this kinde of blindenes our good Lorde restored him to his former sighte giuinge him also to vnderstande that he was shortly to leaue this worlde and therfore admonished him to preache the worde of lyfe vnto all such Abbeies as were about him and that for as much as him selfe had receiued the light of his body he wold goe and
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
theire owne whom in the presence of the clergye nobilitve and common people I examined touching that miracle and they all affirmed it to be most true sayinge that they were in a strange manner replenished with that swete smell and they added also certaine other thinges concerninge his sepulchre that made the miracle greater which not to be ouer longe I meane to passe ouer with silence Peter I perceiue nowe that my former question is sufficientlye satisfied yet an other remaineth which troubleth my minde and that is seinge you affirmed before that holy mens soules which departe this life be nowe in heauen it followeth consequentlye that the soules of the wicked be also in hell and yet ignorant I am whether it be so or no for mans ymagination can not conceiue howe the soules of synners can be tormeâ—ted before the daye of iudgement THAT AS VVE BELEVE THE SOVles of iust and perfect men to be in heauen so we ought also to beleue that the soules of the wicked after theire departure from the body be in hell CHAPTER XXVIII Gregory YF by the testimonye of holy scripture you beleeue that the soules of holy and perfect men be in heauen by the same reason ought you also to beleeue that the soules of the wicked be in hell for as iust men do reioice and be glad at the retribution of eternal iustice so necessary it is that the wicked at the same iustice sholde be grieued and tormentedâ— for as heauenly felicitye doth glad the elect so vve oughte to beleeue that from the daye of theire departure fire doth afflict and burne the reprobat Peter With vvhat reason can vve beleeue that corporall fire can holde and torment an incorporall thinge THE REASON VVHY VVE ought to beleeue that corporal fire can hold and torment the spirites that be without bodies CHAPTER XXIX Gregory YF a spirit vvithout a body can be holden and kept in the bodye of a liuing man vvhy like vvise after death maye not an incorporal spirit be holden and kept in corporall fire Peter The reason vvhy an incorporal spirit in euerye liuing man is kept in the bodye is because it doth quicken and giue life to the bodye Gregory Yf an incorporall spirit Peter may be kept in that to vvhich it giueth life vvhy also for punnishement may it not be kept there where it continually dieth And we saye that a spirit is holden by fire to the end that in the torment thereof it maye both by seeing and feeling be punnished for the soule by seeing of the fire is afflicted burned it is in that it seeth it selfe to be burned and so it falleth out that a corporall thinge may burne that vvhich hath no bodye whiles that an inuisible burninge and sorrowe is drawne from visible fire and the incorporall soule by meanes of corporall fire maye be tormented with a spirituall and incorporall flame although out of the Gospell we also learne that the soule is not only tormented by seeing the fire but also by the feeling thereof for the riche glutton as our Sauiour saith was buried in hell And he giueth vs to vnderstande that his soule was kept in fire in that he telleth vs how he did beseech Abraham speaking to him in this manner Send Lazarus Luc. 16. that he may dipp the topp of his finger into the water and may refrethe my tongue because I am tormented in this flame Seing then truth it selfe assureth vs that the sinfull rich man was condemned into fire what wise man can deny that the soules of the reprobat be detained in fire Peter Both reason and testimonye of scripture draweth my minde to beleue what your saye but yet when I thinke not of them it returneth againe to his former opinion for I neither see nor can perceiue how a corporall thinge can holde and torment that which is incorporall and without bodye Gregory Tell me I praye you whether do you thincke that those Angels which fell from heauen haue bodies or no Peter What man that hath his wittes vvill say that they haue any bodies Gregory And whether do you thincke that the fire of hel is corporal or spirituall Peter I make no doubt but that it is corporall seinge most certaine it is that bodies be burned therewith Gregory And as certaine it is that at the daye of iudgement our Sauiour shall saye to the reprobate Go into euerlasting Math. 25. fire which is prepared for the deuil and his angels Yf then the deuill and his angels thoughe without bodies shall be tormented with corporall fire what maruail is it that the soules after theire departure and before they be vnited againe to theire bodies may in like manner suffer corporal tormentes Peter The reason you giue is very plaine and therfor now there is not any further doubte touchinge this question that doth troublemy minde OF THE DEATH OF KINGE Theodoricus who was an Arrian heretike CHAPTER XXX Gregory SEing with such difficulty you are broughte to beleeue I thincke it worth my labour to let you vnderstad such thinges concerning this very pointe as I haue receaued from them that be of goode credit Iulian who died almost seuen yeres since had a worshipfull office in this church of Rome in which nowe by Gods prouicence I serue vsed often to visit me liuing as yet in my Monastery and to talke with me of spirituall thinges for the goode of both out soules This man vpon a daye tolde me this storye In the tyme of kinge Theodoricus quoth he my wiues father being theâ— in Sicilye was to returne into Italy The shipp in which he came arriued at the Ilande of Liparis where he vnderstood Solitary men and Anchoretes that there dwelt a certaine solitary man of great vertue whom he thoughte goode whiles the mariners were occupied about mendinge of theire shipp and tacklinge to visit to talke with him and to commende him selfe to his praiers and so he did in the company of others When they were come to the man of God amongest other talke which they had he asked them this question Do you quoth he heare that kinge Theodoricus is deade to whom they quickly answered God forbidd we lefte him aliue at our departure from Rome and before this present we neuer hearde of any such thinge Then the seruaunt of God told them that certainly he was deade for yesterdaye quoth he at nine of the clocke he was without shoes and girdle and his handes fast bounde broughte betwixt Iohne the Pope and Symmachus the Senator and throwne into * A rupture of the earth that casteth forth fire Vulcanes gulph which is not far from this place When they hearde this nevves carefullye they vvrot dovvne the tyme and at theire returne into Italy they vnderstood that kinge Theodoricus died vpon that verye daye in vvhich his vnhappy passage out of this worlde punnishement vvas reuealed to the seruant of God And for as much as he had by miserable
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
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
discontentement and dislike coÌ„cerninge suche secular affaires mighte plainely shewe them selues and all thinges that vsually bringe griefe mustered togither mighte frelye be presented before myne eies in whiche place after that I had satt a longe while in much silence and great sorrowe of soule at lengthe Peter my deere sonne and deacon came vnto me a man whom from his yonger yeres I had alwaies loued most intierelye and vsed him for my companion in the studye of sacred scripture who seing me drowned in such a dompe of sorrowe spake vnto me in this manner what is the matter or what bad newes haue you heard for certaine I am that some extraordinarye sadnes doth nowe afflicte your mynde To whom I returned this answere ô Peter the griefe wich continually I endure is vnto me both olde and newe olde throughe common vse and newe by daily encreasinge For myne vnhappye soule wounded with worldly busines doth nowe call to mynde in what state it was when I liued in myne Abbeye howe then it was superior to all earthly matters far aboue all transitory and corruptible pelfe howe it did vsuallye thincke vpon nothinge but heauenlie thinges and thoughe is was enclosed in mortal bodye yet did it by contemplation passe far beyonde earthly boundes and penetrat to the very height of heauene and as for death the memorye wherof is almost to all men grieuous that it did loue and desire as the ende of all miserye the rewarde of her labors and the very entraunce to an euerlastinge and blessed life But nowe by reason of my pastoral charge my poresoule is enforced to endure the burden of secular mens busines after so excellent and swete a kinde of rest defiled it is with the dust of worldlye conuersation and when it doth at the request of others attende to outwarde affaires no question but it returneth backe far lesse fitt to thincke vpon those that be inward spiritual and heauenly Wherfor at this present do I meditat what I suffer and consider what my soule hath lost and the memorye of my former losse doth make that more grieuous which I do nowe eÌ„dure For do you not be holde at this present howe I am tossed with the waues of this wicked world and see the shipp of my soule beaten with the storms of a terrible tempest and therfor wheÌ„ I remeÌ„ber my former state of life I caÌ„ not but sighe to looke backe cast myneâ—eies vpon the forshaken shore And that which doth yet greiue me more is bycause I see my selfe so carried awaye amayne with the boisterous blastes of this troublesom worlde that I can not nowe scarse beholde the porte from whence I did first hoise saile for such be the downe falles of our soule that first it loseth that goodnes and vertue which before it possessed yet so that it doth still remember what it hath lost but afterwarde carried awaye more and more and strayinge further from the pathe of vertue it coÌ„meth at lenghte to that passe that it doth not so muche as keepe in mynde what before it did daily practise so in conclusion it falleth out as I said before that saylinge further on we go at length so far that we do not so muche as once beholde the swete harbor of quiet peace from whence we first sett forth Sometyme also my sorrowe is encreased by remembringe the liues of certain notable meÌ„ who with theire whole soule did vtterlye forsake and abaÌ„done this wicked worlde whose highe perfectioÌ„ when I beholde I can not also but see myne owne infirmities and imperfection verye many of whom did in a contemplatiue retired kinde of life much please God and least by dealing with transitory busines they mighte haue decaied in vertue Gods goodenes voutsafed to fre theÌ„ from the trobles affaires of this wretched worlde But that which I haue nowe saide will be far more plaine and the better perceiued yf the residue of my speche be dialogue wise distinguished by setting downe eache of our names you askinge what you shal thincke conuenient I byanswere giuing satisfaction to such questioÌ„s as you shall demande at my handes Peter I do not remember any in Italye that haue bene verye famous for vertue and therfor ignorant I am who they be that comparinge your life to theres yowe shoulde be so muche inflamed to imitate theire steppes for althoughe I make no doubte but that there haue bene many goode men yet do I verily thincke that none of theÌ„ wroughte any miracles or at least they haue bene hitherto so buryed in silence that whether any suche thing hath bene done or no not any one man can tell Gregorye Yf I sholde Peter but report onlye those thinges wich my self alone haue vnderstoode by the relation of vertuous and credible persons or els learned by my selfe concerninge the life and miracles of perfect and holy men I sholde soner in myne opinion lacke daye to talke in then matter to speake of Peter Desirous I am that yowe wolde vouchsafe to make me partaker of some of them and not to thincke much yf vpon so goode an occasion you interrupt your other studie of inter pretinge the scripture because no lesse edification doth growe by the relation of miracles For as by the exposition of that we learne howe vertue is to be founde and kepte so by recountinge the miracles of holy meÌ„ we knowe how that wich is founde out and possessed is declared and made manifest to the worlde And some there are that be soner moued to the loue of God by vertuous The profit of sainctes liuâ—s examples then by godly sermons and ofâ—eÌ„tymes by the liues of holy fathers the heart doth reape a doble commoditye for yf by comparing of his owne life with theirs he findeth him selfe inflamed with the loue of heauen althoughe before he had haply a goode opinion of him selfe yet seing novve hovve far others do excell him he becommeth also more humble and is broughte to haue a more lowly conceipte of his owne actions and vertue Gregory Such thinges as venerable and holy men haue tolde me I will now without any further delay make you partaker of and that following the example of sacred scripture for sure I am that S. Luke and S. Marcke learned that gospel which they wrot not by sighte but by the relation of others yet lest any in reading sholde haue occasioÌ„ to doubte whether such thinges as I write be true or no I will sett dovvne by vvhat meanes and of vvhom I haue learned them yet in some of them yow haue to knovv that I remember not all the particulars but only the matter in other some both the matter and also the vvordes And besides yf I sholde haue bene so curious as to haue kept in mynde each mans particular vvordes many vttered after the countrye manner vvolde haue made the stile of my discourse nothinge handsome nor semelye That story vvhich I meane first to begin vvith I had by
for him selfe Sraighte after the Priest fell sicke and lay not longe before he departed this life and when his body was by the monkes broughte to the graue which he had prouided for him selfe they opened it and sawe that there was not any rome because the Abbots corps filled the whole place then one of them with a loude voice saide O father where is your promise that this graue sholde holde you bothe No soner had he spoken those wordes then the Abbots bodye which laye with the face vpward did in all theire sight turne it selfe vpon one side and so left place ynoughe for the buriall of the Priest and so after his death he performed what he promised aliue concerninge the lyinge of both theire bodies in that one graue But because we haue now made mention of S. Peters Abbey in the city of Preneste where this miracle happened are you content to heare somethinge of the S. Peter buried at Rome keepers of his churche which is in this citye where his most holy bodye remayneth Peter Most willinge I am and beseeche you that it may be so OF THEODORVS KEEPER OF S. Peters church in the city of Rome CHAPTER XXIIII Gregory THere be yet some aliue that knewe Theodorus keeper of that churche by whose reporte a notable thinge that befell him came to my knowledge For risinge somewhat early one nighte to mende the lightes that hunge by the dore and was vpon the ladder as he vsed to powre oile Burning laÌ„ppes in the churche into the lamppes suddainly S. Peter the Apostle in a white stoale standing beneath vpon the pauiment appeared vnto him and spake to him in this manner Theodorus why hast thow risen so earlye and when he had saide so he vanished out of his sighte but such a feare came vpon him that all the strengthe of his bodye did forsake him so that he was not able to rise vp from his bed for many daies after By which apparition what ment the blessed Apostle els but to giue those which serue him to vnderstande by that his presence that whatsoeuer they doe for his honour him selfe for theire rewarde doth alwaies behold it Peter I maruaile not so muche at his apparition as that beeinge before verye well he fell sicke vpon that sighte Gregory What reason haue you Peter to maruaile at that for haue you forgotten howe the prophet Daniell when he behelde that great and terrible vision at which he trembled speakethe thus of him selfe I became weake and was sicke for Daniel 8. verye many daies for the fleshe can not conceiue such thinges as pertaine to the spirit and therfore sometymes when a mans minde is caried to see somewhat beyonde it selfe no remedye but this earthly and fraile vessell of our not able to beare suche a burthen must fall into weakenes and infirmity Peter Your reason hath taken away that scruple which troubled my minde OF ABVNDIVS KEEPER OF the same churche of S. Peter CHAPTER XXV Gregory NOt verye many yeares since as olde men saye there was an other keeper of the same churche called Abundius a graue man and of great humility who serued God so faithfullye that the blessed Apostle S. Peâ—er did by miracle declare what opinion he had of his vertue For a certain yonge maide that frequented his churche was so pitifully sicke of the palsey that she crept vpon her handes and for very weakenes drewe her body vpon the grounde Longe tyme had she praied to S. Peter for helpe of this Praier to Sainctes her infirmitye who vpon a nighte in a vision stoode by her and spake thus Goe vnto Abundius and desire his helpe and he shall restore the to thine healthe The maide as she made no doubte of the vision so not knowinge this Abundius vp and downe she crepte throughe the church enquiringe for the man and suddainly mett with him whom she â—oughte for and askinge for him of him selfe he tolde her that he was Abundius Then quoth she Our pastor and patron blessed S. Peter the Sainctes knowe how our necessities Apostle hath sent me that you sholde helpe me of this my disease Yf you be sent by him quoth Abundius then rise vp and takinge her by the hande he forthwith lifted her vp vpon her feete and from that verie houre all the synowes and partes of her body became so stronge that no signe of her former malady remayned But yf I sholde recount all the miracles in particular which are knowne to haue bene done in his churche questionlesse no tyme wolde be lefte for the relation of any other wherfore I will speake no more of them but come to such holy men as haue bene famous in diuers other places of Italy OF A SOLITARYE MONKE called Menas CHAPTER XXVI NOt longe since in the prouince of Samnium there was a reuerent man called Menas who some ten yeares since led a solitary life and was knowne to many of our friendes and for the truthe of suche his notable actes as I shall reporte I will noâ— name any one author because I haue so many witnesses as there be men that knowe that prouince of Samnium This holy man had no other wealth to liue vpon but a fewe hiues of bees which a certaine Lombarde wolde nedes haue taken awaye for which cause the holy man reprehended him and by and by he fell downe before him and was tormented of a deuill vpon which accident his name became famous both to his neighbours and also to that barbarous nation so that none durst after that but in humilitye come into his cell Oftentymes also there came certaine beares out of the wood which was harde by to deuoure vp his hony whom he strook with a little stricke which he carried in his hande and the beares so feared his stripes that they wold roare out and runne away and they which little feared naked swordes were now affraide to be beaten by him with a small â—ande He desired not to possesse ought in this world nor to seeke for any thinge his maÌ„ner was by heauenly talke to inflame all such as of charity came to visit him with the desire and loue of eternall life And yf at any tyme he vnderstoode that others had committed any great synne he wolde neuer spare them but with true loue to theire soules reprehende them for theire faultes His neighbours and others also that dwelt farther of vsed vpon a custome euery one vpon certaine daies in the weeke to send him theire presentes and offringes to the ende he mighte haue somewhat to bestowe vpon suche as came to visit him A certaine man there was called Carterius who ouercome of filthy concupiscence violently tooke awaye a Nunne and Mariage of Nunnes vnlawful by vnlawfull matrimonye made her his wife which thinge so sone as the man of God vnderstoode he sent him by suche as he could that message which his facte deserued The man guiltye in his conscience of that wickednes which
forthwith he sent his officers of execution to putt to death that most constant confessor in the verye prison where he lay which vnnaturall and blody commandement was performed accordingly for so sone as they came into the prison they claue his braynes with an hatchet and so bereaued him of mortall life hauinge only power to take that from him which the holy martir made small account of Afterwarde for the publishinge of his true glorye to the worlde there wanted not miracles from heauen for in the nighte tyme singinge was hearde at his bodye some also reporte that in the nighte burninge lampes were sene in that place by reason whereof his bodye as of him Worshippinge of martirs bodyes that was a martir was worthily worshipped of all christian people But the wicked father and murtherer of his owne sonne albeit he was sory that he had put him to deathe yet was not his griefe of that qualitye that it brought him to the state of saluation For althoughe he knewe verye well that the catholicke faithe was the truth yet for feare of his people he neuer deserued to be a professor thereof At length falling sicke a little before his deathe he commended his sonue Recharedus who was to succede him in the kingdome and was yet an hereticke vnto Bishop Leander whom before he had greatly persecuted that by his counsell and exhortation he mighte likewise make him a member of the catholicke churche as he had before made his brother Hermigildus and when he had thus done he departed this life After whose death Recharedus the kinge not followinge the steppes of his wicked father but his brother the martir vtterly renounced Arrianisme and laboured so earnestlye for the restoring of religion that he broughte the whole nation of the Visegothes to the true faithe of Christe and wolde not suffer any that was an hereticke in his country to beare armes and serue in the warres And it is not to be admired that he became thus to be a preacher of the true faith seing he was the brother of a martir whose Merit of martirs merites did helpe him to bringe so manye into the lapp of Gods churche wherein we haue to consider thaâ— he coulde neuer haue effected all this yf kinge Hermigildus had not died for the testimony of true religion for as it is written â—â—les the graine of wheat fallinge Iohan. 12. 〈◊〉 24. into the earthe doth dy it selfe remayneth alone but if it dy it bringeth forth muche fruite This we see to proue true in the members which before was verified in the heade for one died amongest the Visegothes that many mighte liue and of one graine that was sowne for the faithe a great croppe of faithefull people sprunge vp Peter A wonderfull thinge and much to be admired in these our daies OF CERTAINE BISHOPPES OF Africk who had theire tongues cut out by the Vandals that were Arrian heretickes for the defence of the catholike faithe and yet spake â—til as perfeâ—tlye as they did before CHAPTER XXXII Gregory LIkewise in the tyme of Iustinian the Emperâ—r when as the Vandals that were Arrian heretickes did grieuously perâ—ecute the catholicke faithe certaine Bishoppes continewing constant were opeâ—lye examined whom when the kinge of the Vandals sawe that he coulde neither by any wordes or rewardes drawe to imbrace his hereticall religion yet he thoughte that by tormentes he mighte doe it and therfore when he commanded them not to speake in defence of truthe and they refused to obey his precept least by silence they mighte seme to giue consent vnto wicked heresieâ— in a greate fury he commanded theire tongues to be cut out by the rootes A miraculous thinge and yet knowne to manye olde men they did as perfectlye afterwarde speake in defence of true religion as they did before when they had theire tongues safe and sounde Peter You tell me of a maruailous â—â—range thinge and greatly to be admired Gregory It is written Peter of the only sonne of the eternall father In the beginninge Ioh. 1. was the worde and the worde was with God Of whose vertue power it straighte waies followeth All thinges were made by him Why then shoulde we maruaile yf that eternall worde coulde â—â—eake without a tongue which made the tongue Peter What you say pleaseth me very well Gregory These Bishopes therfore flyinge at that tyme from the persecution came vnto the citye of Constantinople and at suche tyme as my selfe about the affaires of the churche was sent thither vnto the Emperor I founde there a Bishop of goode yeares who tolde me that he sawe them him selfe speake without tongues for they opened theire mouthes and saide Beholde and see howe we haue no tongues and yet doe speake for as he saide theire tongues being cutt of by â—he rootes there seemed as it were a deep hole in theire throate and yet thoughe theire mouthes were empâ—ye they pronounced theire wordes very plaine and distinctlye One of which falling afterwarde in that place into carnall synne was forthwith depriued of that supernaturall gifte and that by the iust iudgement of almighty God seing reason requireth that he which was carelesse to preserue the continencye of his body which he had shoulde not any longer vtter the wordes of truth without the tongue of his body which he had not But because I haue now spoken sufficient for the condemnation of Arrianisme therfore I will returne to entreate of such other miracles as haue lately fallen out here in Italy OF THE SERVANTE OF GOD Eleutherius CHAPTER XXXIII ELeutherius of whom I made mention before father of the abbey of the Euangelist S. Marcke which is in the suburbes of the citye of Spoleto liued longe tyme together with me in this city in my monasterye and there ended his daies Of whom his monkes doe reporte that by his teares he raised vpp one that was deade for he raised vpp one that was deade for he was a man of such simplicitye and compunction that no doubt but those teares comminge from his humble and simple soule were of force to obtaine many thinges of almighty God One miracle of his I will nowe tell you which him â—elfe beinge demanded by me did with great simplicity confesse As he was trauailinge vpon a certaine daye and not findinge at mighte any other place to lodge in he went to a Nunnery wherein there was a little boye which the wicked spirit did vsually euery nighte torment The Nunnes giuinge entertainement to the man of God desired him that the saide little boye mighte remaine with him all nighte where-with he was well content In the morninge the Nunnes diligently enquired of the father yf the childe had not bene sore troubled and tormented that nighte who maruailinge why they asked that question answered that he perceiued not any such thinge Then they tolde him howe a wicked spirit did euerye nighte pitifully afflict the childe and earnestly desireâ— him that he wolde take him home to his owne Abbey
nor wisdom how then is the death of man and beastes all one and howe is theire condition and state alike or how hath not a man more then beastes when as they after death liue not and the soules of men after the death of there bodies be for there wicked deedes caried to hell and do not dye when they depart this life But in both these sayinges which seeme contrary each to other it is made manifest that the Preacher speaketh the truth vttering the one of carnall tentation and yet afterwarde vpon deliberation and according to truth resolutely setteth downe and defineth the contrarye Peter Glad I am that ignorant I was of that question which I demanded seing I haue by meanes thereof come to so exact an vnderstanding of that which before I knewe not But I beseeche you to take it patiently yf I also like to this our Preacher take vpon me the person of weake and fraile men that I may the better as it were by theire demanding of questions be profitable to them in theire weakenes and infirmities Gregory Why sholde I not beare with you condescending to the infirmities of your neighbours when as Paul saith 1. Corint â— To al men I became al thinges that I might * By this we see that men may in a goode soÌ„ce be called Sauiours without any iniury to our Sauiour Christ saue al and surely you are the more to be reuerenced for condescending to theire weakenes vpon charity therein do you imitate the steppes of an excellent preacher OF A QVESTION CONCERNING the soule which goeth inuisibly out of the bodye to witt whether there be any such thinge seing it can not be seene CHAPTER V. Peter IT chaunced so that I was present when one departed this life Who suddainlye as he was a speakinge gaue vp the ghost and whom before I heard talking with me in an instant I sawe deade but whether his soule went out of the body or no that I did not see and it seemeth verye harde to beleeue that thinge which no man can behould Gregory What maruaile is it Peter that you sawe not the soule departing out of the bodye seing you behould it not when it remayneth in the bodye what do you beleeue me to haue no soule because whiles you nowe talke with me you can not see it The nature of the soule is inuisible and therfore inuisibly doth it depart out of the body as it doth inuisibly remayne in the body Peter That the soule hath life so long as it remaineth in the bodye easily do I perceiue by the motion thereof for yf the body were destitute of the soule the members coulde not possibly moue at all but that the soule liueth when it is out of the body by what motions or actions I sholde gather desirous I am to be informed by you to the end that by such thinges as I do see I may knowe that thinge which I can not see Gregory Thoughe not with any great â—ubtility of discourse yet confidentlye do I affirme it to be most true that as the power of the soule doth quicken and moue the bodye so the power of God doth fill all thinges which he hath created and to some thinges doth he giue life by breathing it into them to other thinges he vouchsafeth life in an other manner and vpon some other thinges he bestoweth only a being without any life at all Seing therfore you doubt not but that God is the creator and preseruer of all thinges that he doth fill and imbrace all thinges that he doth excell all thinges and also mainetayneth them that he is incircumscriptible and inuisible so neither ought you to doubt but that he is serued with inuisible creatures seing they that serue oughte to be somewhat like vnto him vpon whom they attende and so consequently that we ought not to doubte but for as much as he is inuisible in him selfe that they also be of the same nature and what creatures can these be els but his holy Angels and the soules of iust men wherfore as you knowe when you see the bodye moue that the soule remaineth in the body and you gather this from the bodie which is lowest so oughte you to thincke of the life of the soule that departeth from the bodye deducing a reason from God who is the highest to witt that the soule liueth inuisibly seing it is to remayne in the seruice of the inuisible creator Peter All this is verye well saide yet our minde can hardelye be broughte to beleeue that which with our corporal eies we can not beholde Gregory Seing S. Paul saith that faith is the Hebr. 11. substance of thinges to be hoped for the argument of thinges not appearing truly are we saide to beleeue that which can not be seene and by no meanes to beleeue that which with out eies we doe behold yet in fewe wordes to bring you home againe to your selfe I saye that no visible thinges be seene but by the means of inuisible for althoughe your bodily ey beholdeth all sensible creatures yet coulde it not beholde any such thinge did it not receiue force from that which is inuisible for take awaye the soule which none doth see and in vaine be the eies opened to loke vpon any thinge Take away the soule from the body and the eies out of all question may remaine still open as before Yf then our eies did â—ee of them selues howe commeth it to passe that nowe the soule is gone they see nothinge at all Learne then by this that visible thinges them selues are not sene but by meanes of them that be inuisible Let vs also imagin that we sawe before vs the building of houses huge timber and stones to be lifted vp great pillers to hang vpon engines what I pray you effecteth all this the visible bodye that with handes draweth and moueth those huge and massy thinges or the inuisible soule that giueth life to the bodye for take awaye that which is not seene in the bodye and straightwaies all those thinges which before did moue will temayne without any motion at all By which we may easily gather that nothing can be disposed of in this visible worlde but by an other creature which is inuisible for as almightye God either by inspiration or by replenishing those creatures which haue reason doth both quicken and moue those thinges which be inuisible so in like manner those thinges which be inuisible doe giue motion and sence to carnall bodies which are visible Peter Willingly ouercome with these reasons alleaged I confesse that I am enforced almost to thincke that these visible thinges are nothing whereas before taking vpon me the person of weake and vnlerned men I doubted whether there were any inuisible creatures or no wherfore your whole discourse doth very well please me yet as I am assured of the life of the soule by the motion of the bodye so desirous I am to knowe by some sure and certaine demonstrations