the blessed Sacrament saying Goe and with all reuerence lay this host of the body of our Lord vpon his breast and so bury him This done the earth kept his body and neuer after cast it vp By this you perceiue Peter of what merit this man was with our Lord Iesus Christ sith the very earth cast forth the body of him who had not receiued the blessing of Benedict Peter I Doe plainely perceiue it and am much astonished therat Of à Monke who leauing his Monastery met à Dragon in the way CHAP. XXV Gregory ONe of his Monkes of a wandering and vnconstant disposition would by no meanes abide in the Monastery And although the holy maÌ„ had often reprooued admonished him of it he remained deaf to all perswasions and oftentimes entreated earnestly to be released from the congregation So the holy Father ouercome with this importunity in anger bid him be gone Scarse was he got out of the Monastery when he met in the way à Dragon that with open mouth made towards him and seeing it ready to deuoure him he beganne to quake tremble crying out alowde helpe helpe for this Dragon will deuoure me The Brethren vpon this suddain noyse ranne out yet saw no Dragon but found the Monke panting and afrighted so they brought him back againe to the Monastery who forth with promised neuer to depart from the Monastery and from that time he remained alwayes constant in his promise as who by the prayers of the holy man was made see the Dragon ready to deuoure him which before he had followed vndiscouered How St. Benedict cured à boy of the leprosy CHAP. XXVI I Will also relate what I heard of à very honorable man named Anthonie who affirmed that à seruant of his Father fell into à leprosie in so much that his haire fell of and his skinne waâ— swolne so that he could noe longe hide the deformity of his disease dayly increasing This seruant was sent by the gentlemans Father to the man of God and by him restored to his perfect health How St. Benedict miraculously procured money for à poore man to discharge his debt CHAP. XXVII NOr will I conceale that which his Disciple Peregrine was wont to relate how an honest poore man constrained by necessity of à debt thought his onely remedie was to haue recourse to the man of God So he came to the monastery where meeting with the seruant of God he told him how he was extreamely vrged by his creditour for the payment of twelue shillings The venerable Father answered him that in very deed he had not twelue shillings but yet he comforted his want with good wordes saying goe after two dayes retourne hither againe for at this present I haue it not to giue you These two dayes as his custome was he spent in prayer and vpon the third day when the poore debter came againe there was found thirteene shillings vpon à chest of the Monastery that was full of corne which the man of God caused to be brought him and gaue them to the distressed man that he might pay twelue and haue one to defray his charges But to retourne to the relation of such things as I learned of his disciples of whom I spake in the beginning There was à certaine man had an aduersary who bare him deadely hatred and so great was his malice that he gaue him poison in his drinke which potion although it procured not his death yet it so altered his colour that his body became all speckled like à leapour This man was brought to the holy Father who by his onely touch caused the diuersity of colours to vanish away and restored him to his health How à glasse bottle cast downe vpon stones was not broken CHAP. XXVIII AT such time as the great famine was in Campania the man of God gaue all he had to those he saw in want and necessity in so much that there was no prouision almost left in the spence saue onely à litle oyle in à glasse vessell yet when one Agapitus à subdeacon came humbly entreating to haue à litle oyle giuen him the man of God who had resolued to giue all vpon earth that he might haue all in heauen commanded this litle oyle that was left to be giuen him The Monke who was dispencier heard his command but was loath to fulfill And the holy man à litle after demanded whether he had done what he willed him the Monke answered that he had not giuen it saying that if he should haue giuen that there would be nothing left for the Religious hereat the good Father much displeased bad some other take the glasse bottle in which there remained a little oyle cast it out of the window that nothing of the fruits of disobedience might be left to pester the Monastery which was accordingly done vnder the window was à steepe fall full of huge rough stones vpon which the glasse fell yet it remained as whole and entyre as if it had not bin throwne downe so that neither the glasse was broke nor the oyle spilt which the man of God commanded to be taken vp and giuen to him that asked it Then calling the Monkes together he rebuked the Religious man before them all for his pride want of confidence How an empty tunne was filled with oyle CHAP. XXIX HAuing ended the chapter he and all the Monkes fell to their prayers In the place they prayed was an empty tunne closse couered As the holy man continued his prayer the couer of the said tunne beganne to be heaued vp by the oyle encreasing vnder it which runne ouer the brim of the vessel vpon the floore in great aboundance Which so soone as the seruant of God Benedict beheld he forth with ended his prayer and the oyle ceased to runne ouer Then he admonished the distrustfull and disobedient Monke to haue confidence in God and learne humility So the Brother thus reprehended was much ashamed because the venerable Father did not onely by word admonish him but also did miraculously show the power of Allmighty God Nor could any man afterwardes doubt of what he promised sith as it were in à moment for à glasse bottle almost empty he had restored à tunne full of oyle How he dispossessed à Monke CHAP. XXX ONe day as he was going to S. Iohns chappell which stands vpon the very toppe of the mountaine he mette the subtill enemie vpon à mule in the habit and comportment of à physitian carryeing à horne and à morter who being demanded whither he went answered he was going to the Monkes to minister à potion So the venerable Father Benedict went forward to the chappell to pray and haueing finished retourned backe in great hast for the wicked spirit found one of the ancient Monkes drawing water and praesently he entred into him threw him downe and tortured him pittifully As soone as the holy man retourning from prayer found him thus cruelly tormented he onely gaue him Ã
blow on the cheeke with his hand and immediately draue the wicked spirit out of him so that he durst neuer after retourne Peter I Would know whether he obtained these great miracles alwayes by prayer or did them sometimes onely by the intimation of his will Gregory THey who are perfectly vnited with God as necessity requireth worke miracles both wayes sometimes by prayer sometimes by power for sith according to St. Iohn As many as receiued him he gaue them power to be the children of God what wonder is it if they haue the priuiledge and power to worke miracles who are exalted to the dignity of the children of God And that both wayes they worke miracles is manifest in St. Peter who by prayer raysed Tabitha from death and punished with death Ananias and Saphira for their falshood For we doe not read that he prayed when they fell downe dead but onely that he rebuked them for their fault committed It is euident therefore that these things are done sometimes by power sometimes by petition sith that by reproofe he depriued these of their life and by prayer reuiued the other But now I will produce two other acts of the faithfull seruant of God Benedict by which it shall appeare euidently that some things he could doe by power receaued from heauen and others by prayer How St. Benedict loosed à Husbandman by his onely sight CHAP. XXXI A Certaine Goth named Galla was of the impious sect of the Arians This fellow in the time of their king Totila was most malitiously bent against all good and deuout catholickes in so much that if any clargie man or monke came in his sight he was sure not to escape aliue from him This man enraged with an insatiable couetousnes of spoile and pillage light one day vpon à husbandman whom he tortured with seuerall torments the man not able to endure the paine professed that he had coÌ„mitted his goodes to the custody of the seruant of God Benedict this he faigned to the end he might free himselfe from torments and prolong his life for some time Then this Galla gaue ouer tormenting him and tying his armes together with à strong corde made him runne before his horse to shew him who this Benedict was that had receiued his goodes to keepe Thus the poore man runne before him with his handes bounde brought him to the holy mans Monastery whom he found sitting alone at the Monastery gate and reading Then the countryman said to Galla who followed furiously after him loe this is the holy man Benedict whom I told you of The barbarous ruffian looking vpon him with enraged fury thought to afright him with his vsuall threats an with hydeous noise cried out vnto him rise rise and deliuer vp this fellowes goodes which thou hast taken into thy custody At these clamorous wordes the man of God suddainely lifted vp his eyes from reading and saw him with the husbandman whom he kept bound but as he cast his eye vpon his armes in à wonderfull manner the cordes beganne to fall of so quickly that no man could possibly haue so soone vntyed them When Galla perceiued the man whom he brought â—ound so suddainely loosened and at â—â—berty strooke in to feare at the sight of so great power he fell prostrate and â—â—owing his stiff and cruell neck at the â—oly mans feete begged his prayers Not with standing the holy man rose not from his reading but called vpon his brethren to bring him to receaue his benediction when he was brought â—gaine vnto him he exhorted him to â—eaue his barbarous and inhumane â—ruelty So pacified by the holy mans â—dmonition he departed neuer after â—resuming to aske any thing of the â—ountry man whom the man of God â—nloosed not by touching but by casâ—ing his eye vpon him Thus you see Peter as I said before that those who â—re the true seruants of Allmightie God â—ometimes doe worke miracles by à â—ommanding power for he who sitâ—ing still abated the fury of that terâ—ible Goth and with his onely looke â—nloosed the cordes where with the â—nnocent mans armes were fast pinioned sheweth euidently by the quick anâ— speedy exhibition of the miracle thaâ— he wrought it by à power receiued actually resideing in him Now I wilâ— also shew you how great and strange â— miracle he obtained by prayer How he raysed à dead man to life CHAP. XXXII AS he was one day in the field labouring with his Brethren â— certaine peasant came to the Monastery caryeing in his armes the dead body of his sonne and with pittifulâ— lamentation for the losse of his onely sonne inquired for the holy Father Benedict Vnderstanding that he was in the field he presently laid downe thâ— dead corps at the Monastery gate and as one distracted through griefe beganne to runne to finde out the venerable Father At the same time the maâ— of God was coming home with his Brethren from labour whom when he distressed man espyed he cryed out â—nto him Restore me my sonne Resâ—ore me my sonne At the hearing hereâ—f the man of God made à stop and â—aid what friend haue I taken your â—onne from you The man replyed he â—s dead come and rayse him When â—he holy man heard this he was much greiued and said Goe Brethren goe â—his is not à worke for vs but for such â—s were the holy Apostles Why will â—ou impose burdens vpon vs which we â—annot beare Not withstanding the â—han enforced with excessiue greife â—erseuered in his earnest petition sweaâ—ing that he would neuer depart vntill â—e raysed his sonne to life Then the â—an of God demanded saying where â—he He answered his body lieth at â—he Monastery gate Whither when â—he man of God with his Brethren was â—ome he kneeled downe and layed â—imselfe on the body of the child â—hen raysing himselfe with his hands held vp towards heauen he prayed â— Lord regard not my sinnes but thâ— faith of this man who craueth tâ— haue his sonne restored to life and restore againe to this body the soul which thou hast taken from it Scarsâ— had he finished these wordes but aâ—â— the body of the child beganne to treÌ„blâ— at the reentry of the soule that in thâ— sight of all who were present he waâ— seen with wonderfull quakeing tâ— pant breath whom he presently tooke by the hand deliuered him à liue sound to his Father It seemetâ— to me Peter he had not this miraclâ— actually in his power which he prostrated himselfe to obtaine by prayer Peter VVHat you haue said is vndoubtedly true for you effectually proue confirme by deedeâ— what was said in wordes But I pray certifie me whether holy men can effect and obtaine what so ere they will or desire Of the Miracle wrought by his sister Scholastica CHAP. XVII Gregory VVHo was euer Peter in this life more sublime in perfection sanctitie chan St. Paule who not with standing three times craued of our Lord to be free from the
sight of him who seeth all things Peter I Doe not well vnderstand what you meane he liued with him selfe Gregory IF the Holy man had bin longer constrained to gouerne those moÌ„kes who had all conspired against him and were so contrary to him in life and manners it might peraduenture haue diminished his owne vigour and feruour of deuotion with drawing his mind from the light of contemplation so that ouer much busied in correcting the faults of others he might haue neglected his owne and so perhaps lost himselfe yet not gained others For as often as by contagious motions wee are transported out of our selfes we remaine the same but not with ourselfes because not looking in to our owne actions wee are wandring about others things for doe we thinke that he was with himselfe who went in to à far countrie consumed the portion allotted to him and after he had put himselfe in to the seruice of à citizen of that country kept his hogges and was glad to fill his belly with the huskes they eate not with standing when he began to consider what he had lost as the scripture testifieth being come to himselfe he said How many of my fathers hirelings haue plenty of bread For if he were before with himselfe how was it true that he retourned to himselfe I may well say therefore that this holy man liued with himselfe because he neuer turned the eye of his soule from himselfe but standing alwayes on his guard with great circumspection he kept himselfe continually in the sight of the all seeing eye of his Creatour Peter HOw is it then to be vnderstood which is written of St. Peter the Apostle when he was led by the Angell out of the prison Who retourning to himselfe said now I know assuredly that our Lord hath sent his Angell hath deliuered me out of the handes of Herod and from all he expectation of the people of the Iewes Gregory TWo wayes Peter we are caryed out ef our selues for either by â—ubricity of thought wee fall beneath ourselfes or by the grace of contemâ—lation we are raysed aboue our selfes He therefore that kept the hogges by his inconstancy of minde and vncleanesse fell beneath himselfe but he whom the Angell loosed and rauisâ—ed in to an extasie was indeed also out of himselfe but yet aboue himselfe But both of them retourned to theÌ„ selfes the one when reclaming his â—ewd life he was conuerted at heart â—he other when from the height of contemplation he retourned to his naturall and ordinary vnderstanding Thus venerable Benedict in that solitude dwelt with himselfe for as much aâ— he kept himselfe with in his thoughts for as often as by the feruour of contemplation he was eleuated with ouâ— doubt he left himselfe as it were beneath himselfe Peter I Like well this you say but resolue me I pray you should he haue left those Monkes of whom he had once taken charge Gregory IN my opinion Peter a bad coÌ„munity may be tollerated where there are found at least some good which may be helped but where there is no benefitt to be expected of any good labour is many times lost vpon the bad especially if there be any other present occasions whereni we may do God better seruice Now who was there whom the holy man should haue staied to gouerne when they had all conspired against him And many things are considered by the perfect which ought not to be passed in silence for they perceiuing their endeauors to be without effect depart to some other place there to employ theÌ„selues more profitablely Wherefore that famous Preacher who desireth to be dissolued and be with Christ vnto whom to liue is Christ and to dye is gayne did not onely desire himselfe to suffer but did also animate and encourage others to vndergoe the like He I say being persecuted at Damascus caused himselfe to be let downe from the wall by a cord and basket whereby he escaped priuately Shall we say then that Paul feared death which he earnestly desired for the loue of Christ as appeareth by his owne testimony No surely but whereas he fore saw that his endeauors there would profitt litle with much hazard and difficulty he reserued himselfe to labour in an other placâ— with better successe For this valianâ— champion of Allmighty God would not be confined to so narrow limitts but enlarged himselfe to seeke battelâ— in the open field So you may obserue that the holy man Benedict lefte not so many incorrigibile in that place aâ— he conuerted to à spirituall life elâ— where Peter YOu say true as both reason and the example alleadged prooues but I pray retourne to prosecute the life of this holy Father Gregory THe Holy man for many yeares encreased wonderfully in vertues and Miracles whereby agreat number in those parts were gathered together in the seruice of God So that by the assistance of our Lord Iesus he builâ— there twelue Monasteries in each of which he put twelue Monkes with their Superiours and retained a few with himselfe whom he thought to instruct further Now began diuers Noble and deuout personages from Rome to resort to him and commended their children to be brought vp by him in the seruice of God At the same time Eunicius brought vnto him Maurus and Tertullius à Senatour his sonne Placidus both very hopefull children of which two Maurus although young yet by reason of his forewardenes in the schoole of vertue began to assist his Maister but Placidus was as yet à child of tender yeares How he reclamed An indeuout Monke CHAP. IV. IN one of those Monasteries which the holy man had built there about was à certaine Monke that could not stay at his prayers but so soone as he saw his brethren knele and dispose themselues for their mentall prayer he would goe out and there spend his wandering thoughts vpon wordly and transitory things For which hauing bin often admonished by his Abbot he was brought before the man of God who also sharpely reprehended him for his folly but retourning to his Monastery he scarce remembred two dayes what had bin said vnto him for the third day he fell to his old custome and at the time of prayer went out againe where of when the holy man was informed by the Abbot the second time he said I will come my selfe and reforme him And when he was come to the same Monastery and the Brethren after the Psalmes ended at the accoustomed time betooke themselfes to prayer He perceued à litle black boy who pulled this Monke out by the hemme of his garment which he insinuated secretly to Pompeianus Abbot of the Monastery and to Maurus saying see you not there who it is that draweth this Monke out who answered noe Let vs pray replyed he that you may likewise see whom this Monkefolloweth After prayer continued for two dayes Maurus saw but Pompeianus cold not perceiue any thing The next day when the man of God had finished his prayer
he went out of the oratory and found the Monke standing with out whom he forth with strake with à wane for his obstinacy and boulddenes of heart and from that time euer after the Monke was free from the wicked suggestion of the black boy and remained constant at his prayers For the wicked fiend as if himselfe had bin beaten durst no more tempt him to the like offence How by the prayers of St. Benedict A spring issued from the topo of a mountaine CHAP. V. THree of the Monasteries which he fouÌ„ded in that place were built vpon the cliffes of à mountaine which was very trouble some to the Monkes to be forced to fetch vp their water fâ—oÌ„ the lake for besides the toyle it was also dangerous by reason of the high and steepie descent Heere vpon the Religious of these three Monasteries came all together to the seruant of God Benedict and told him it was very troublesome to goe downe for water as far as the lake and therefore the Monasteries of necessity were to be remooued to some more commodious place The holy man with confortable words dismissed them and at night with litle Placidus whom we mentioned before went vp to the rock and there prayed à long time and hauing ended his prayers he putt three stones for à marke in the same place and so vnknowne to all he retourned to his Monastery Not long after when the Brethren came againe to him for want of water goe saith he and on the rock where you shall finde three stones one vpon an other digge à litle for All mighty God is able to make water spring from the top of that mountaine that you may be eased of this labour At their retourne to the mountaine they found already the signes of water in the rock as Benedict fore told them so à pitt being digged it was presently full with water which issueth forth so plentifully that to this day it continueth running downe to the foot of the mountaine How he miraculously caused the iron head of à bile fallen in to the water to fasten it selfe againe in the haft CHAP. VI. A Certaine poore Goth desirous to lead à Religious life repaired to the man of God Benedict who most willngly receiued him and one day willed the Brethren to giue him à bile to cutt vp brambles in à place which he intended for à garden This place which the Goth had vndertaken to accomodate was ouer the lakes side Whilest the Goth laboured à maine in cutting vp the thicke bryars the iron slipping out of the handle fell into the lake in à place so deepe that there was no hope to recouer it The Goth hauing lost his bile was in great perplexity rune to the Monke Maurus and told him the mischance who presently aduertised Benedict thereof and immediately the holy man came himselfe to the lake tooke the haft out of the Goths hand and cast it in to the water when behold the iron rose vp from the bottome and entered in to the haft as before which he there rendered to the Goth saying take it and worke on cheerefully and be not discomforted How Maurus walked vpon the water CHAP. VII ONe day as venerable Benedict was in his cell yong Placidus à Monke of his went out to the lake to fetch water and letting downe the bucket to take vp water by chance fell in himselfe after it and was presently caried away by the streame à bowes shoot from the side This accident was at the same time reuealed to the man of God in his cell who presently called Maurus saying Goe quickly Brother Maurus for the child who went to fetch water is fallen in to the lake and the streame hath caryed him a great way A wonderfull thing and not heard of since the time of St. Peter Maurus hauing asked and receiued his benediction vpon the command of his Superiour went forth in hast and being come to the place vpon the water to which the childe was driuen by the streame thinking still he went vpon dry land tooke him by the haire of the head and retourned speedily back but no sooner had he foot vpon firme ground but he come to himselfe and looking back perceiued that he had gone vpon the water much astonished and wondering how he had done that which wittingly he durst not aduenture So retourning to the holy man he related what had happened which venerable Benedict ascribed to Maurus his prompt obedience and not to his owne merits but contrary wise Maurus attributed it wholy to his coÌ„mand not imputing the miracle to himselfe which he had done vn wittingly This humble and charitable contentioÌ„ the child who was saued was to decide who said when I was drawne out of the water methought I saw my Abbots garment ouer my head and imagined that he had drawne me out Peter THese are wonderfull things you report and may be to the aedification of many and for my owne part the more I heare of the good mans miracles the more I desire to heare How à Crow caryed à way à poysened loafe CHAP. VIII VVHen as now the places and bordering Countries thereabout were very Zealous in the loue of our Lord Iesus Christ many abandoning the vanities of the world and putting themselues vnder the sweet yoake of our Redeemer as it is the custome of the wicked to repine at the vertues of otheres one Florentius à Priest of à church hard by and grand father to Florentius our subdeacon began by the instigation of the diuell to oppose himselfe against the vertuous proceedings of the holy man and iniuriously to derogate from his course of life hindering also as many as he could from resorting to him But seeing he could not stoppe his progresse the fame of his vertues still more encreasing and many vppon the report of his sanctity refoming their liues dayly he became far more enuious and malitious for he desired himselfe the commendations of Benedicts life but would not liue commendablely Thus blinded with enuy he sent to the seruant of God à poysened lowfe of bread for an offering which the man of God receued thankefully although he was not ignorant of the poyson in it There vsed to come to him at time of dinner à crow from the next forrest which he was accustomed to feed comeing therefore as she was wont the man of God cast before her the bread that the Priest had sent him saying I commande thee in the name of our Lord Iesus-Christ to take this bread and cast where no man may finde it The crow gapeing spreading herwinges runne croaking about it as though she would haue said I would willingly fulfill thy command but Iam not able The man of God commanded againe saying take it take it vp and cast it where no man may find it So at lengâ—h shee tooke it vp in her beake and caried â—t a ways twoe howres after retourned againe to receiue from his hand her ordinare allouance But
conuenience the man of God was at his deuotions in his cell to whoÌ„ the enemye in an insulting manner appeared and told him he was going tâ— his Brethren at worke the man of Goâ— straighâ— waise by à messenger aduertised the Brethren there of warning theÌ„ to haue à care of themselues for the wicked enimye was at that houre come to molest them Scarce had the messenger told his errand when the malignant spiritt ouer threw the wall that was à building and with the fall thereof bruised à yong Monke sonne to à certaine Senatour Hereat all of them much grieued and discomforted not for the loss of the wall But for the harme of their brother brought the heauy tideing to their venerable Father Benedict who bid them bring the youth to him who could not be carried but in à sheet by reason that not onely his body was bruysed but also his bones crushed with the fall Then he willed them to lay him in his cell vpon his matte where he vsed to pray So causeing the Brethren to goe out he shutt the doore and with more then ordinary deuotion fell to his prayers A wonder to heare the very â—â—me howâ—e he sent him to his worke â—gaine whole and sound as euer he was â—efore to helpe his Brethren in making â—p the wall whereas the enemie hoâ—ed to haue had occasion to insult ouer Benedict by his death Of Monkes who had eaten out of their Monastery CHAP. XII NOw began the man of God by the spiritt of prophecy to foretell things to come to certifie those that were present with him of things that passed far of For it was the custome of the Monastery that the Brethren sent abroad about any business should neither eate nor drinke till their retourne this in the practise of the rule being carefully obserued one day some Brethren vpon occasion went abroad and were forced to stay later then vsually so that they rested refreshed themselues in the house of à certain deuout woman of their acquaintancâ— Afterwards coming home very latâ— they asked as was the custome the Abbots blessing Of whom he streighâ— way demanded saying where dineâ— you they answered no where he replyed why doe you lye did you noâ— goe in to such à womans house eatâ— you not there such and such meates dranke you not so many cuppes Wheâ— the venerable Father had told them both the womans lodging the seueralâ— sorts of meates with the number oâ— their draughts They all in great terrour fell downe at his feate and with acknowledgemeÌ„t of all they had done confessed their fault which he straighâ— wayes pardoned perswading himselfe they would neuer after attempt thâ— like in his absence knowing he was alwayes present with them in spiritt How he reprooued the Brother of Valentinian the Monke for eatinge by the way CHAP. XIII MOreouer the Brother of Valentinian the Monke whom wee mentioned in the beginning was very deuout although but à Saecular he vsed euery yeare once to goe from his dwelling to the Monastery that fasting that he might partake of the prayers of the seruant of God and see his Brother As he was in his way an other trauayler who caryed meate with him put himselfe in to his company and after they had trauayled à good while he said to him Come Brother let vs refresh ourselues least wee faint in the way God forbid answered the other by no meanes Brother for I neuer vse to goe to the venerable Father Benedict but fasting At which answer his fellow trauayler for the present said no more when they had gone à litle farther he moued him againe but he would not consent because he resolued to keepe his fast So the other was à while silent and went on forward with him after they had gone agreat way wearied with long trauaille in their way they came to à meadow and à spring with what else might delight them there to take their repast Then said his fellow trauayler loehere is water heere is à meadow here is à pleasant place for vs to refresh and rest vs à while that we may without endangering our health make an end of our iourney Soe at the third motion these words pleasing his eare and the place his eye he was ouer come consented and eate At the euening he came to the Monastery where conducted to the venerable Father he craued his benediction and prayers But presently the holy man reprooued him for what he had done in the way saying what was it Brother that the malignant enemye suggested to thee in the way by thy fellow traueller The first time he could not preuaile nor yet second but the third time he preuailed and obtained his desire Then the man acknowledging his fault and frailty fell at his feete more sorry for his offence by reason that he perceiued he had offended although absent in the sight of Father Benedict Peter I Discouer in the breast of the holy man the spirit of Helisaeus which was present with his disciple far of him How he discouered the dissimulation of king Totila CHAP. XIV Gregory BE silent Peter with patience that you may vnderstang strangeâ— things For in the time of the Gothes their king informed that the holy man had the gift of prophecy as he went to wards his Monastery he made some stay à litle way of and gaue notice of his coming to whom answer was made from the Monastery that he might come at his pleasure the king of à treacherous nature attempted to trye wheter the man of God had the spirit of prophecy There was one of his followers called Riggo whom he caused to put on his royall robes and buskins on his feete and so commanded him taking on him the kings person to goe forward towards the man of God three of his cheife pages attending vpoÌ„ him to witt Vsilrike Roderike and Blindine to the end they should waite vpon him in the presence of the seruant of God that so by reason of his attendance and purple robes he might be taken for the king When the said Riggo with his braue apparell and attendance entred the cloister the man of God sate a far of and seing him come so nie as he might heare his voice he câ—yed to him saying putt of sonne putt of that thou cariest it is not thine Riggo straight waies fell to the ground sore abashed for hauing praesumed to delude the holy man all his followers likewise fell downe astonished and riseing they durst not approach vnto him but retourned to their king and trembling related vnto him how soone they were discouered How Benedict by prophecy foretold the king and Bishop of Canusina future euents CHAP. XV. AFter this king Totila came himselfe to the man of God whom so soone as he saw sitting à far of he durst not come nigh but fell prostrate to the ground the holy man twice or thrice bad him rise but he durst not get vp then the holy man came himselfe to
but may also reioyce in the increase and profit of his vertuous flocke Aboue all things let him take heede least he dissemble or litle regard the saluation of the soules committed to him and haue more care of transitory and worldly things but let him alwayes consider that he hath vndertakeÌ„ the gouernment of soules of which he is also to giue an account And that he may not complayne for want of temporall meanes let him remember what is written Seeke first the kingdome of God and his iustice and all these thinges shall be giuen vâ—to you And againe Nothing is wanting to such as feare him And let him know that he who vndertakes the gouernment of soules must prepare himselfe to giue an account of them And what the number of brethren vnder his care is let him certainly know that at the day of Iudgment he is to giue an account to our Lord of all their soules besides the accouÌ„t he is to giue for his owne And so alwayes fearing the future account of a pastour for the flock committed to his charge whilst he is sollicitous for other meÌ„s accounts he is also made care full of his owne And whiâ—st he reclaymeth others by his admonitions himselfe is freed from vices Of calling the Brethren to counsell CHAP. III. AS often as any principall matter is to be donne in the monastery let the Abbot call togeather all the coÌ„gregation and let him declare what the matter is And hearing the counsell of his brethren let him consider prudently with himselfe and doe what he shall iudge most expedient And the reason why wee ordaine that all be called to counsell is because our Lord often reuealeth to the younger that which is best And let the brethren giue counsell with all subiection and humility and not presume stifly to defend their owne opinions but let them refer it to the Abbots discretion and what he shall thinke expedient to that let them all submit And as it belongeth to the disciples to obey their maister so it behoueth him to dispose all things prouidently and iuâ—â—ly In all thinges therefore let all follow the Rule as their mistris and let no man rashly swarue from it Let none in the monastery follow their owne wills Neither let any one presume with in or with out the monastery peruersly to contend with his Abbot which if he doe let him be subiect to regular discipline Not with standing let the Abbot doe all thinges with the feare of God and obseruance of the Rule knowing that he shall uÌ„doubtedly giue an accouÌ„t of all his iudgements to God our most iust Iudge And if any lesser thinges are to be donne for the benefit of the Monastery let him onely vse the counsell of the Seniours as it is written Doe all thinges with counsell and thou shalt not afterwards repent thee of it Which bee the instruments of good workes CHAP. IV. FIrst of all to loue our Lord Goâ— with all his hart with all his soulâ— with all his strength Then his neighbour as him selfe Then not to kill Noâ— to commit adultery Not to steale Noâ— to couet Not to beare false witnesse To honour all men And what he will noâ— haue donne to himselfe let him not doâ— to another To deny himselfe to himselfe that he may follow Christ To chastize his body Not to seek after delights To loue fasting To releeue the poore To cloth the naked To visit the sicke To bury the dead To help those that are in tribulation To comfort the sadd To withdraw himselfe from worldly businesses To preferre nothing before the loue of Christ Not to giue waye to anger Not to beare reuenge in his mind Not to foster guile or deceipt in his hart Not to make fayned peace Not to forsake charity Not to sweare â—t all least perhaps he forsweare himselfe To speake the truth from hart and â—outh Not to doe euill for euill Not â—o doe any injury Yea and patiently to â—uffer an injury donne To loue his eneâ—yes Not to speake ill of such as speake â—â—l of him but rather to speake Well of them To suffer persecution for iusâ—ice Not to be proud Not a louer of wine Not a great eater Not drowsie Not slouthfull Not a murmurer Not â— detracter To put his trust in God WheÌ„ he shall see any good thing in himselfe let him attribute it to God not to himselfe But let him always know â—hat euill is donne by him selfe and therfore let him attribute it to him selfe To feare the daye of iudgement To be affraid of Hell To dester life euerlasting with spirituall thâ—rst To haue death always before his eyes To obserue eueâ—y houre the actioÌ„s of his life To know for certaine that God beholdeth him in euery place Presently with the remembrance of Christ to put away euill thoughts entering into his hart and to reueale them to his spirituall father Tâ— keepe his mouth froÌ„ euill and naughty words Not to loue much talking Not to speake vaine words and such a mooue laughter Not to loue mucâ— and dissolute laughter Willingly tâ— heare holy readings To praye ofteâ— deuoutly To conses dayly to God iâ— praier euills past with tears and sighes To amend those euills for the time tâ— come Not to fullfill the desiers of thâ— flesh To hate his owne will To obey the commandements of the Abbot iâ— all things although he him selfe whicâ— God for bid should doe other wise being mindefull of that precept of ouâ— Lord what they saye doe yee buâ— what they doe doe yee not Not to desier to bee called holy till he be soe anâ— first to be soe that he may truly becalled so Dayly to fullfill in deeds thâ— commaundemeÌ„ts of God To loue chastity To hate noe man To fly enuiâ— and emulation Not to loue contention To fly haughtines To reueren his elders To loue his inferiours for Christ his sake To praye for his eniâ—yes To make peace with his aduerâ—â—ry before the setting of the sonne â—nd neuer to dispare of Gods mercy Behold these are the instruments of â—pirituall prosession which things when they shall night and day conâ—tantly be performed by vs and layd â—pen in the day of Iudgement that reward shall be giuen vs in recompence â—y our Lord which he hath promised that eye hath not seene nor eare â—eard nor hath ascended in to the â—art of man what God hath prepared for those that loue him The worke house where all these things â—re to be done is the cloyster of the monastery and stability in the Congregation Of the obedience of the disciples CHAP. V. THe first degree of obedience is obedience with out delay This beseemeth those who esteeme nothing more deare to them then Christ by reason oâ— the holy profession they haue made oâ— for the â—eare of Hell or glory of life euerlasting Presently as soone as any thinge shall be commanded them by the superiour as if it weare commanded by God they make noe delay in doeing it Of whom
howers following At the first hower or Prime let three Psalmes be said seuerally and not vnder one gloria and a hymne of the same hower presently after the verse Deus in adiutorium meum intende Domine ad adiuuandum me festina Before the Psalmes And after the end of the Psalmes let there be recited à lesson a verse kyrye eleyson and let them haue licence to departe Terce SextaÌ„d None are to be recited after the same order that is a verse and a hymne at the same hower three Psalmes then a lesson a verse and kyrie eleyson and after that leaue to depart If the conuent be great let them be songe with anthymes if litle only recited But let euensonge be saide with foure Psalmes and anthymnes â—fter which Psalmes let a lesson be reâ—ited then à respoÌ„sory a hymne a verse â—canticle out of the ghospel the litaâ—ie and our Lords praier so end For â—omplin let there be three Psalmes reâ—ited plaine with out anthymes after which a hymne fitt for that hower a â—esson a verse kyrie eleyson and a Beâ—ediction and so make an end In what order the Psalmes are to be said CHAP. XVIII IN the daye howers first of all let them alwayes begin with the verse Deus in adiutorium meum intende Domiâ—ead adiuuandum mefestina and a Gloria â—hen the hymne of that howre At â—rime on sondayes there are to be said â—ower Chapters of the hundred and â—ighteenth Psalme And at the rest of â—he howers to witt Terce Sext and None let there be sayd three chapter of the same hundred and eightieth Psalme Prime on mondaye let there be said three Psalmes that is the firsâ— seconde and sixth and soe euery day at Prime till sondaye let three Psalmeâ— be said in order vnto the ninetieth Psalme but soe that the nineth and seuenth Psalme be diuided in to two Glorias And soe it will fall out that on the sunday at mattines we shall allwayes begin from the twentyeth Psalme At Terce Sext none of the sundayes let the nine chapters which remayne of the one huÌ„dred and eightieth Psalme be said by three three at the some howres The hundred and eightieth Psalme therefore being said ouer in two days to witt sunday and mondaye At Terce Sext and none vpon Tuesday let the Psalmes be sung in order by three three from the hundredth and ninetieth to the hundredth tweÌ„ty seuenth that is nine Psalmes And these Psalmes ar all ways to be repeated at the some howers the rest of the week till sunday An vniforme order also of the hymnes Lessons and verses being euery day obserued soe they maye all euery sundaye begin from the hundred and eighteen Psalme Euen song is euery daye to be songe with foure Psalmes which Psalmes are to begin from the hundredth ninth Psalme going on to the hundredth fourty seuenth excepting only such as ar sequestred for other howres that is from the hundred and seuent ten Psalme to the hundred twenty and seauen and the hundred thirty three the hundred forty two All the rest aâ— to be said in euensonges And be cause there fall three Psalmes short those Psalmes which ar found longest ar to be diuided that is the hundred thirty eight the hundred forty three and the hundred fourty fowre And let the huÌ„dreth and sixteenth because it is short be ioyned with the hundredth and fifteenth The order therfore of the Psalmes for euensonge being set downe let the other things that is lessons Responsories hymes verses and Canticles be ordered as we haue said before At complin let the same Psalme be repeated euery daye that is the fourth nintieth and the hundred thirty three The order of the day office being thus disposed let all the Psalmes which remayne be equally deuided in to the seuen Mattines or night Vigills deuiding still the Psalmes which ar longest And let twelue be appointed for euery night And if this disposition and distribution of the Psalmes displease any let him if he think good order them otherwise so he prouide that euery weeke the whole Psalter of a hundred and fifty Psalmes be songe And that vpon sunday at Mattines they begin it againe Be cause Monkes shew them selues ouer negligent indeuout if in the circuit of a weeke they singe not ouer the Psalter with the accustomed canticles since wee read that our holy fathers haue couragiously performed all that in one daye which God grant we tepid and negligent persons maye performe in a whole weeke Of the order and discipline of singinge CHAP. XIX VVE beleeue the diuine presence to be in all places and the eyes of our Lord continually to behold both the good the bad But then especially and particularly when we ar at the worke of God Therfore let vs be allways mindfull what the Prophet saith Serue yee our Lord in feare and againe Singe yee wisely and In the sight of Angells I will sing vnto thee Therfore let vs consider in what maner and with what reuerence it behoueth vs to be in the sight of God and the Angells and let vs soe sing in the quire that our mind and voyce accord together Of the reuerence of prayer CHAP. XX. IF wee presume not to speake with any great persoÌ„ but with humility reuerance how much more ought wee to present our supplications to our Lord the God of all thinges with humility and purity of deuotion And we must know that we shall be heard not for our many words but for our purity of hart and compunction of teares And therefore prayer ought to be short pure vnlesse perhaps it be prolonged by the inspiration of diuine grace But in the conuent let praier always be short and the signe being giuen by the Priour let all rise togeather Of the Deanes of the Monastery CHAP. XXI IF the Conuent be great let their be chosen out of them some Brothers who ar of good repute and holy conuersation appointed Deanes who ar to be carefull ouer their deanries in all things according to the commandement of God and the precepts of their Abbot And let such men be-chosen for Deanes whom the Abbot may securely rely on to bear part of his burden And let them not be-chosen by order but according to their desert of life and learning And if perhaps any of them puft vp with pride shall be found worthy of reprehension and being rebuked once twice or thrice doe not a mend let him be put out of office and an other who is worthy substituted in his place And the same we ordain of the Prior or Prepositus How the Monkes ar to sleepe CHAP. XXII LEt the Monkes sleepe a part in seuerall Beds and let them haue bedclothes befitting them according to the appointment of the Abbot If it can be let them sleepe in one place But if the number permit it not let theÌ„ sleepe by tenne or twenty in a place with their seuerall seniors who haue care of them And let a
let him reade soe to him selfe that he disquiet not other Let None be said some that sooner about the eight houre and after that let them doe what they haue to doe vntill euening And if the necessity of the place or pouerty require that they themselues be imployed in reaping their corne let them not be contristated Because they are then truly Monkes when they liue by the labour of their hands as both our fathers and the Apostles did Yet let all thinges be done in measure by reason of such as are pusillanimous And from the kalends of october vntill the beginning of Lent let them be imployed in reading till full the second hower and at the second hower let Terce be celebrated then vntill the ninth hower let all labour in the worke which is enioyned them But the first signe of the ninth hower being giuen let them all departe from theire worke and let them be ready when the second signe shall be made And after refection let them be imployed in reading of spirituall bookes or Psalmes But in Lent let them be imployed in readinge from the morninge till the third howre compleat and vntill the tenth hower compleat let them doe the worke enioyned them In whih time of Lent let each one take à booke out of the Librarie reade it all ouer in order and let these bookes be giuen them in the begining of Lent Let there be diligent care taken that there be one or two seniors appointed who maye goe vp and downe the Monastery at the howers in which the brethreÌ„ ar imployed in reading to see least any of them be slouth full or applie himselfe to idlenes or foulish talke and neglecte his reading and soe not only vnprofitable to himselfe but also an impedimeÌ„t to others If such a one which god forbid be founde let him be reprehended once or twice and if he amend not let him be liable to regular discipline soe that others maye take warning by it Neither let one brother associat himself whith an other at incompetent howers On sondaye let all be imployed in reading except such as are deputed for officers And if any one shall be so slouthfull or negligent that he will not or cannot meditate or read let him haue some worke inioyned him to keepe him from idlenes To the weake brethren tender of constitution let such worke or art be inioyned as they maye be kept from idlenes and yet not oppressed with soe much labour so as to be driuen awaye whose weaknes therefore ought to be well considered by the Abbot Of the obseruance of Lent CHAP. XXXXIX ALthough at all tymes the life of à Monke ought to be as à continuall Lent yet because fewe are soe vertuous we therfore exhort them at least in this holy time of Lent to lead their life in all purity and to wash awaye all the negligences of other times Which then we shal righly performe if we refraine from all vices and apply our selfes to praier with weeping to reading compunction of hart and abstinence Therefore in these dayes let vs add some thinge ouer aboue our wonted taske peculiar prayers and abstinence from meat drincke so that euery one aboue the ordinary measure appointed him of his owne free will with ioye of the holy ghoste offer some thinge to God That is that he withdraw from his body some what of his meat drinke sleepe talke laughter and with spirituall ioye desire expect the holy Easter Yet let euery one make his Abbot acquainted with this very thinge which he offers and let it be done with his praier consent Because whatsoeuer is done whitout the permission of the spirituall father shall be imputed to presumption and vaine glorie and meriteth note rewarde All thinges therefore are to be done with the leaue and permistion of the Abbot Of brethren who labour farr from the oratorie or such as ar on the waye CHAP. L. THe brethren who ar in labour very farr of and cannot come in a competent houre to the oratorie and the Abbot knowes it is soe let them there doe the worke of God where they labour kneeling with feare reuerence And let theÌ„ also who ar sent à iourney haue care not to slip the appointed howers but doe as they can and by no meanes neglect to performe their taske of diuine seruice Of Brethren who goe not far of CHAP. LI. THe Brethren who goe forth vpoÌ„ any errand and hope to returne that daye to the Monastery let them not presume to eaâ—e abroad although they be intreated vnlesse their Abbot command them And if they doe otherwise let them be excommunicated Of the oratorie of the Monasterie CHAP. LII LEt the oratorie be that which the name signifieth and let not any other thinge be done or wrought there The worke of God being ended let all goe forth with excedinge great silence making reuerence to God that the Brother who perhâ—ps will peculiarly pray by himselfe be not hindred by the lewdnes of an other And if an other will also praye priuatly by himselfe let him simply enter and praye not in a clamorous voice but with teares and attention of hart Therefore let noâ— any who doth not pray be permitted to staye in the oratorie after the worke of God be finished least he be ahinderance to others Of the manner of entertayninge Guestes CHAP. LIII LEt all guests that comme to the Monastery be entertayned like Christ because he will say I haue been a guest and yee haue entertained me And let due honour be giuen to all especially to those of the household of faith and trauellers Assoone therefore as à guest is come let the Prior meet him or the brethren with all shew of charity and let them first pray together soe be associated to each other in peace And let not the kisse of peace be offered but after prayer by reason of the illusions of the deuill And in the salutation it selfe let all humility be shewed The head beinge bowed downe or all the body prostrate on the earth to all guests comming and goeing let Christ who is receaued in them be adored in them Let the guests receaued be brought to prayer and afterwards let the Prior or whosoeuer he shall command sitt and keep company with them Let the diuine law be read before the guest that he maye be edified and afterwards let all courtesie be shewed to him Let à regular fast be broke by the Prior for the entertainment of à guest vnlesse it be a principall day of fast which ought not to be broken But let the hold on their custome of fasting Let the Abbot giue water to the guests hands and let both the Abbot and the whole conuent wash the feet of the guests which being done let them saye this verse susâ—epimus Deus misericordiam tuam in medio templi tui And let poore people and strangers especialâ—y be diligently entertayned with all care because in theÌ„ Christ is more truly