THE DIALOGVES OF S. GREGORY SURNAMED THE GREAT: POPE OF ROME: AND THE FIRST OF THAT NAME: DIVIDED INTO four Books.  
WHEREIN He entreateth of the lives, and miracles of the Saints in Italy and of the eternity of men's souls.  
WITH A short treatise of sundry miracles, wrought at the shrines of martyrs: taken out of S. Augustin. Together with a notable miracle wrought by S. Bernard, in confirmation of divers articles of religion.  
Translated into our English tongue By P. W.  Ecclesiastic. cap. 1. v. 1. & 2. A wise man will search out the wisdom of all the ancient: and keep the sayings of famous men. 
Printed at Paris. 1608.   

 blazon or coat of arms 

In earth long life. with happy state:  
Queen Anne, Christ jesus send.  
In heaven that bliss, amongst his Saints:  
Which never shall have end     

TO THE HIGH AND EXCELLENT PRINCE'S ANNE: BY GOD'S SINGULAR providence, Queen of great Brit●aine, France, and Ireland.  
HAD the consideration of high dignity (most gracious Quone) suggesting retiring thoughts, more prevailed, than the reports of your virtuous inclination inciting for ward: never should I have presumed, to make so mean a person, known to so great Majesty. But the constant fame of your Princely parts, and a soul not stooping to transitory toys, emboldened my fearful heart: hoping that with gracious countenance, you will behold the poor and rich present, of your devoted servant: poor in respect of that, which my small ability affordeth: but most rich in regard of the thing itself, being a rare jewel worthy of any Christian Prince, and of none more, than your most excellent person. For to whom could so heavenly a pearl, more justly be presented, then to your royal Highness: whose heart God's grace so touched, that when the glorious beams of an earthly paradise, & new kingdom first saluted, it mounting above all corruptible creature, and not complying in compliments with this false flattering world, thought rather upon the perpetual pleasure of the heavenly paradise, and that kingdom, which crowneth Queens with the divine diadem of eternal glory. For I have been credibly informed, how at that very time, in the midst of those meeting joys: and the very throng of those terrestrial pleasures: you sent for out of England, such principal books of piety and devotion, as were there to be found. A zeal verily commendable, in the person of a meaner fortune, admirable in the highness of Princes, whose eyes usually the vanishing vapours of earthly content, do with false reflection dazzle & deceive: but surpassing all common conceit, in such a springtide of the world's flowing felicity. God the inspirer of such heavenly cogitations, continue them with the fire of his divine grace, to the inflaming of your soul with his love, that you may with increase of spirit, walk for ward in that heavenly path, and go 
sal. 83.  from virtue to virtue, until the God of gods be seen in Zion.  
Many alas be the allurements, which carry many a main from the following of virtue, to the embracing of vice: from the sweet service of Christ, to the sour servitude of Belial: yet none are in such danger as Potentates and Princes: whose flourishing fortunes, and transcendent sovereignty, commonly so bewitch the powers of the soul, that present pleasure proffered on all hands, is prosecuted with full sail: and future endless pain, the dreadful dregs of delights enchanting cup, is not thought upon, or else speedily banished; not to disturb the tyranny of false felicity. And that which is lamentable, and deserveth an ocean of tears: whereas private persons, find either friends that of charity do, or enemies, that of malice will put them in mind of their errors and imperfections: only the eminent dignity of Princes are exempted, who meet with few friends so faithful, that in any spiritual necessity whatsoever, list to apply any such charitable corsive, not to incur displeasure: and fawning foes to many, that with the pleasing venom of flattery, will be ready to christian any vice by the name of virtue, to gain royal grace and favour. Holy David though a man according to God's heart, yet was his court haunted with such vermin, and his ears acquainted with the music of such sirens songs. The wicked (saith he) have 
Psal. 118. v. 85.  told me fables, but not as thy law. S. john Baptist is not found in kings houses, and the text of Potent persons shall suffer potent 
Sapient. 6. v. 7.  pains, seldom soundeth in the Palaces of Princes.  
This being the dangerous estate of the world's darlings, especially of Kings & Queens: passing necessary it is, if they desire from the short & variable pleasure of corruptible crowns, to pass unto the endless and immutable glory of an everlasting kingdom, that they should principally procure, such faithful & virtuous teachers, to instruct them in the way of truth and piety, of whom no suspicion can be had, that either private interest causeth them to speak to please: or any fear conceived, that they use silence not to offend: such as be the spiritual books of ancient and learned fathers, whose lives for holy conversation were gracious in the eyes of men, and their deaths for the sweet smell of virtue, precious in the sight of God. For these be they, which (far unlike to many courting chaplains, that chant little other evensong then in the pleasing tune of placebo) teach the way of truth, without respect of persons: giving the same documents, to great and sinal: and without all distinction of dignity, power wine and oil into the wounds of our souls, lancing the festered ulcers of obdurate and seared consciences: and applying comfortable lenitives, and sweet salves, to them that be of contrite hearts, of tender and timorous disposition.  
For as much therefore as divine grace that inspired into your soul, that heavenly resolution, as to seek for such spiritual masters, as may without all fear of erroneous direction, guide you in the sea of this world (where not only the surging waves of adversity, but much more the sweet gale of delighting prosperity is dangerous) to the barber of true repose, and happy tranquillity: to whom more worthily could I present this rare ie well of glorious Saint Gregory's Dialogues, entreating of the miraculous lives of divers renowned Saints, then to the Princely person of your Majesty: wherein you may behold the faith of the Primitive Church, to which by him our country was first counerted: and in which so many Kings and Queens your predecessors, through the current of divers happy ages, gloriously ended their days: where in also you may find so many heavenly lessons very delightful to read, and passing profitable to practise: view great numbers of familiar examples, of divers holy persons: and see the comfortable ends, sweet deaths, and sovereign rewards of God's servants: ravishing our souls with the love of virtue, and drawing our thoughts, from the short, uncertain, and false joys of this world, to the serious cogitation, of the eternal, permanent, and true delight of the world to come: and that in a most familiar, and pleasing manner, no grief interposing itself, except it be that (which is to be wished) of true contrition for sin: or else that which other business bringeth, by drawing us from so sweet conversation: or lastly to see that the golden stream of so divine a discourse, runneth not still forward in an endless channel.  
As your royal disposition to virtue, hath justly deserved the dedication of this book: so the love of the author himself blessed S. Gregory, not only to our country in general, but to your most excellent person in particular, persuadeth the same. For if the purple glutton buried in hell, had care 
Luc. 16. v. 27.  of his brethren, and prayed for them, moved thereunto of mere natural compassion: how much more doth his soul reigning in heaven, inflamed with supernatural charity tender the good of them whom whiles he lived he loved so dearly. Being upon earth such was his affection to our nation, that by his pastoral care it was turned 
1. Thessal. 1. v. 9  to God from idols, to serve the living and true God: and being yet mortal he wrote to Aldiberga, 
Lib. 9 epist. 59 cap. 69.  Queen of England, most kind letters, encouraging her by the example of Saint Helena (the glory of great Britain) to labour the conversion of the king and his people, and therefore no question, but living now in heaven, his charity to God being greater, his love toward us is not less and consequently no doubt can be made, but with far more burning zeal, he doth sollicitte in that celestial court the cause of our country: and enjoying himself immortal felicity, both desireth and also laboureth, the temporal and eternal happiness of Queen Anne our most gracious Princes.  
To these former reasons which especially gave support to my fearful heart, this also was adjoined as no small inducement, to think that I was the first, that offered his labours to your most excellent Majesty: for whereas divers of divers professions, have directed their works to our most dread Sovereign, and one also to our young Prince (your dear son, and the orient object of our country's joy) so none at all for aught that I can learn, much less that professeth the religion os S. Gregory, hath hitherto presented any book to your Princely person. Together with this alluring motive concurred also the very time itself of the new year, dedicated by long and laudable custom (descending to us from our forefathers) to the giving and receiving of diverse gifts and presents.  
Voulsafe therefore most noble Queen graciously to accept, among so many Princely gifts this small present, of saints lives (written a thousand years since, by the glorious Apostle of England, blessed Saint Gregory) inferior no question to any for temporal value, but yielding to none at all as I verily suppose in spiritual and true estimation: to grace with the benign beams of your royal countenance these my poor labours, published to the worlds view, under the patronage of your gracious Highness, which your renowned inclination to virtue, and pious affection to spiritual books hath deserved: the love of S. Gregory to our country, and the Queens of England, hath allotted you: & my happy fortune to be the first in this kind, with the very consideration of the time itself, hath justly consecrated to your most excellent and worthy person: and to cast a favourable eye upon the first fruits of my sincere and serviceable affection, which is such, that should I mention, worthily might I be suspected: and yet verily hope, were it known, that it would never by Princely bounty be rejected. The new borne Saviour of the world, Christ jesus, send you in earthly court, both this and many happy new years: and eternity of years, in the celestial court of heavene. The first of januarie, 1608.  
Your majesties most devoted servant, and daily orator. P. W.   

TO THE COURTEOUS, AND VIRTUOUS CHRISTIAN READER: DESIROUS OF THAT KNOWLEDGE. which bringeth pleasure, and leadeth to true religion, piety, and devotion.  
THERE is no kind of study (yood Christian reader) that either generally so contenteth all humours, and fitteth all affections: or which bringeth such honest pleasure to the soul, and with so exquisite knowledge, and necessary documents for the direction of a man●life, furnisheth our understanding: or so forcibly and sweetly inclineth our wills to the pursuit of virtue, as doth the reading of a learned and holy history. Some there be that delight in the speculation of the Mathematics: others otherwise addicted principally price poetry, and the study of humanity: some take no pleasure, but in the secrets of philosophy and Aphorisms of Galen: and others whose hearts God's grace hath more touched, rapt as it were with S. Paul, contemn 
2 Corint. 12.  all earthly things, and bestow themselves wholly in divinity, and the most pleasant contemplation of heavenly mysteries. Yet this variety of natures, and diversity of desires, is ever accompanied with this unity, that all with common consent, commend the reading of histories, and in them find singular recreation: none almost being so simple, that can for any difficulty reject them, the subject being so easy and familiar: nor any so curious, that can contemn them, plenty of diverse matrers drawing still forward, and with wonderful pleasure ravishing the soul of man. This is that study, which in prosperity delighteth: in adversity, bringeth comfort: when we are solitary, it is our companion: when in company, it ministereth matter of talk, and excellent discourses. This presenteth before our eyes, the facts of former ages: and delivereth the sundry accidents of our time, to succeeding posterity. This by the fall of many, teacheth us what to fear: & by the advancement of others for worthy deeds, what to follow. This by the events of other men's actions, quickeneth the wit, ripeneth the judgement, & so purchaseth true wisdom, for the carriage of our life, & managing all worldly affairs. This entertaineth all wits, sitteth all fancies, and pleaseth all persons: with this exercise, many wear out sundry troubles, deceive many melancholy passions: and the mighty Monarch of the world Assuerus, passed 
Esther cap. 6.  over the tedious night, which gave no sleep to his heavy eyes as holy scripture reporteth.  
Is this great commodity and pleasure, be reaped by the Dccades of Titus Livius: the paralleled lives of Plutarch, or the Chronicles of our own country: what treasure of true delight, and what singular profit, shall an Ecclesiastical history, especially entreating of the lives of holy men, and Saints of God's church, bring to a true christian heart, that loveth God, and preferreth the good of his own soul, before all the vain pleasure, and transitory pelf, of this flattering false world? For who can doubt, but that so far as heaven is distant from earth: & the immortal soul excelleth the corruptible body: so great difference there is, betwixt a profane and a sacred history: that entreating of things belonging to this life, this handle those, which avail to life everlasting: that describing the temporal wars of monarchs and Princes, the sacking of cities, the slaugther of men, the triumphs of conquerors: this describing the spiritual battles of the soul, the voluntary forsaking of all temporal preferment, riches, and earthly pleasures, the virtuous lives, and happy ends of holy men, and the triumphant crowns of martyrs, who sacrificed their bodies for the name of Christ, and washed 
Apocal. 9 v. 14.  their robes, and made them white in the blood of the lamb: that, out of sundry prudent observations, giving us occasion, together many politic notes, & moral lessons, for the ordering of our life, in this vale of misery: this with divine documents, and examples of God's servants, informing us, how to arrive to the top of all perfection, and as it were with the ark of Noah, to escape the vast deluge of sin, which overfloweth the world, and safely to arrive at the mountains of the heavenly Armenia. 
Genes. ●. v. 4.   
These being the pleasant fruits, and sweet flowers, which the celestial gardin of Saint● lives doth yield: in vain I think it (good Reader) further to commend this book of S. Gregory's Dialogues, which now in our english tongue I present to thy view: thy soul haply desiring as much to enjoy the conversation thereof, as ever did the old Patriarch jacob, 
Genes. cap. 45. v. 28. 2. Reg. 14 cap. 14. v. 32. 2. Paralip. cap. 9 v. 23.  to see his son joseph: Absalon, to come unto the presence of his father David: or the kings of the earth, to behold the face o● Solomon: yet for thy better instruction, and more to inflame thee, I can not but add a word or two. Thou shalt therefore understand, that this book hath in ancient tyn●es, been so highly esteemed, and thought so necessary, that great Prelates and Princes, though otherwise charged with the weight of their government, and occupied with the continual flow of new business: yet were they so enamoured with this precious pearl, and so much desired that the light thereof, might be set upon a candlestick, for the profit of others, that they found spare time, to translate it into the language of their own country. Pope Zachary a Grecian 
Genebrard. in his Chronicle.  borne, who lived about an hundred and forty years after that blessed Doctor, for the benefit of the East church, did turn it into the greek tongue. And here in our country, king alfred seven hundred years ago, either translated it himself, or else as Ingulphus writeth, caused 
In his history.  it by the holy bishop of Worcester, Werfredus, to be translated into the Saxon tongue: so highly was this work esteemed in former ages, and thought so necessary for the good of Christian people. Wherhfore seeing continuance of time, hath not abased the dignity thereof, but rather made it more venerable, and of greater authority: no less reason, nay far more, have we to embrace it, than our forefathers had: and that not only in respect of virtuous life, none as I think making any doubt, but that we are many degrees inferior to them (sin never so tyrannising, as in these unhappy days of ours) but especially in respect of faith, and true religion: whereof they had none or little need, and we most of all: seeing we be fallen into the latter days, in which as our Saviour saith many false prophets 
Math. 24. v. 12.  shall rise and ●seduce many: and as the Apostle foretold, men will not bear sound religion, but according to their own desires, heap to themselves masters: and as experience teacheth, new religions daily spring up and multiply: and therefore great reason we have, carefully to look unto ourselves, that we suffer not shipwreck about the faith, and perish upon the mutable sands, of late inventions. For avoiding of which peril, what pilot more cunning can we desire, in the tempesntuous sea, and surging waves of these diverse opinions, to conduct us to the secure harbour of the ancient, catholic, and Apostolic church, then blessed S. Gregory? For if we wish an indifferent judge, and one that was long before we fell at variance: he is so ancient, that he lived a thousand years ago, and so by common computation within the compass of the primitive church. If we seek for virtue, he was therein so rare, that both in his life time, he was had in great reverence, and after his death honoured for a Saint. If we desire learning, he is so excellent, that he is reputed for one of the four princicipal doctors of the church, and worthily surnamed the Great, and generally so famous, that with his praise the earth is full, ana his glory above the heavens.  
S. john Damascene, a doctor of the greek church, who lived not long after his time, giveth him this commendation. Prodeat in 
Orat. de defunctis  medium Gregorius Dialogus, etc. Let Gregory (quoth he) that wrote the book of Dialogues, Bishop of the elder Rome, be brought forth: a man as all know, that was notable and renowned, both for holiness of life, and learning: who had as men report, when he was at the holy mysteries, an heavenly and divine Angel present with him in that sacred action. Isodorus also Bishop of Seville in Spain, prosecuteth 
De scriptorib. ecclesiasticis cap. 27.  his praises in this manner. Gregorius Papa Romanus, etc. Gregory pope of Rome, Bishop of the Apostolic sea, full of compunction, of the fear of God, and for humility most admirable: and so endued through the grace of the holy Ghost, with the light of knowledge, that neither in our days, nor in former times, there was ever any doctor his equal. And the Council of 
Toletan. 8. can. 2.  Toledo, in this manner extolleth him. Blessed Pope Gregory, honourable both for merit of life, and worthily almost to be preferred before all, for his moral discourses. To conclude, such as desire more herein, I refer them to our dear country man venerable Bede, that lived within less than one hundred years after him, (as is evident out of the two last chapters of his history, translated into our english tongue) who in that said story of our country's conversion, maketh 
Lib. 2. cap. 1.  a brief rehearsal of his learned works, among which this of his Dialogues is also mentioned. There also he calleth him, holy Pope Gregory, and the Apostle of our country: and recounteth many of his notable acts, of piety and religion: and diverse zealous labours, employed for Christ and his church: which for brevity sake, I willingly pass over with silence.  
Neither have only Catholic fathers and counsels, had this reverent opinion of blessed Pope Gregory: but Protestants also, judge him worthy of honour, and commendation. Among many to name two or three. Master jewel, sometime of Salisbury, thinketh him so sound for religion, that for credit of his cause he thus crieth out. O Gregory: o 
In his challenging sermon.  Leo: o Austen etc. If we be deceived, you have deceived us. Thomas Bell also, so magnisieth this father, that he vouchsafeth him, of this honourable title. Saint Gregory 
Survey pag. 187.  (quoth he) surnamed the great, the holy and learned bishop of Rome. And master Coper, not long since of Winchester, 
In his Chronicle, in the year of our Lord 599: See also his Dictionarij in the word Augustinus.  in his Chronicle entreating of the conversion of our country from Idolatry, and paganism, to the faith of Christ, writeth thus. Gregory sent Austen, Melitus, and john, with other godly and well learned men, to preach the christian faith to the Angles: which were first received, of Ethelbert king of kent: whom they converted to the faith, with divers of his people. Finally his memory is continued in the church of England, and himself enrolled in the callendar for a Saint in heaven: and I verily think, few Protestants yet so far waded in malice, that they dare condemn him of false doctrine, and heresy: or without blushing affirm him for infidelity to be damned in hell.  
This being so, what better umpiere in this cause can be had than he? what arbiter more indifferent to tell us what religion flourished, not only in his time, but also in the agesprecedent? and so consequently, which is the true faith of jesus Christ? For by common confession, what religion was in those pure times, by holy men taught, believed, and practised, is that, which the only bogotten Son, brought from the bosom of his Father: that which the Apostles, planted in the world, and registered in the writings of the new testament: and that, which every one, that desireth to come to heaven, aught with his heart firmly to embrace, and in his life sincerely and constantly to follow, and profess. Read then and peruse over these his Dialogues, and if thou findest in them, the platform of that faith, which the Protestants preach, confidently in God's name follow it: for it can not be false, which the holy Fathers in the pure time of the primitive church taught: nor disagreeing with sacred scriptures, which verneralle antiquity practised. But if on the contrary, plain evidence shall convince, that 
Pag. 11. 116. 358.  Abbeys, and Nuneries, were then usual: that the solitary life of 
Pag. 390 426. 445.  eremites, and Anchorets', was known to Christians: that 
Pag. 28. 238. 385. 330.  religious men, were a different habit, from seculare people: that 
Pag 135. 18.  young children, were admitted into Abbeius and trained up for a religious life: that 
Pag. 500  religious men, observed monastical poverty, according to their rule: that it was 
Pag. 239 278. 291. 385.  d●mnuable, for virgins consecreated to God, to marry: that 
Pag 220 379.  Eccle●●asticall persons, dedicated themselves to chastity, and after holy orders, were bound to forsake the carnal company of their former wi●es: that the 
Pag. 197  Saints in heaven, know our prayers: that 
Pag. 43. 68 288. 338.  invocation of Saints 
Pag. 44. 86. 145. 266. 371.  Pilgrimage and visiting of holy places, 
Pag. 74. 300. 307.  reverent reserving and translation of relics, were then in practice: 
Pag. 197. 258. 264. 280.  that they also wrought miracles: 
Pag. 300  that churches were then hallowed: that they were also 
Pag. 744. 131. 328.  dedicated to the honour of Saints and that 
Pag. 6●.  holy days were likewise instituted, for their memory and due veneration: that the 
Pag. 11. 79. 109. 218. 2●0. 222. 321. 459.  sign of the holy cross, hath source to drive away devils, and work miracles: that 
Pag. 83. 328.  holy water was had in devotion: that 
Pag. 465 490.  all sins were not mortal and damnable, but some small and venial: that the 
Pag. 464. 503.  fire of Purgatory, was then taught and believed: that the 
Pag. 65. 213. 301. 432. 505.  sacrifice of the holy mass, was highly esteemed: that it was 
Pag. 165 499. 506. 509.  available for faithful souls departed: yea that 
Pag 503  trentals of Masses, were not then strange, or vnkne●●ne to Christian people: That the 
Pag. 213 510.  real presence was confessed: that the 
Pag. 325  Sacrament was reserved: that 
Pag. 286 298.  burning lamps for reverence, were kept in the church: that 
Pag. 92. 266.  S. Peter was reputed Prince of the Apostles: and his successor the bishop of Rome, 
pag. 467  superior over other Bishiops: that Christ's servants might 
Pag. 274 402.  merit upon earth, and that according to the variety of good work, in this life, 
pag. 443  diversity of rewards was found in the next. If thou dost find I say as thou shalt find, these and such like articles, so much detested of Protestant's, so highly ebraced of all Catholics, to have been current in these golden ages, believed of S. Gregory, & his predecessors: then what doubt can be made, which religion is most true, and of every good Christian to be followed?  
Here it may be, that some to the discredit of antiquity, and disgreace of S. Gregory, will say, that the stories reported in his look be incredible: and many miracles seem utterly void of all truth. But answer is some returned, that the authority of him that u●rote them, and the testimonies before alleged, of Catholics and Protestants, in commendation of the author, be of far more weight to justify his relation, than the light and vain suspicion of any, to call the book in question. To this may be added, that seeing S. Gregory, was a man of great learning, and had by reason of his high place, the best kind of intelligence, easily could he not be deceived: and being beside of great virtue and holiness, never would he willingly deceive others. Nay to free us from all fear of any suspicion, himself was so careful of truth, that being about to write this book, of the miraculous lines and deaths of Italian Saints, invited thereunto by the virtuous importunity of his familiar friends, he directed his letters to others, for certain information therein: as namely to Maximinianus, bishop of Syracusis in Sicily: to whom he wrote touching this matter, in these very words. My 
Lib. 2. epist. 50. cap. 89. indict. 11.  brethren that live familiarly with me, do enforce me by all means, briefly to commit unto writing, some miracles of those fathers, which we have heard done in Italy. For the effecting whereof, I stand in very great need of your charitable assistance: to wit, that you would signify unto me such things, as come to your memory, or it hath been your chance to know. For I remember 
See lib. 1. cap 7.  well, that you told me some things, concerning Abbot Nonnosus, who lived near unto Anastasius of Pentumis, which I have quite forgotten. Wherefore I desire you, to write unto me both that, and whatsoever else you know of like quality, and speedily to send them, unless you determine to be here shortly yourself in person.  
This was the great care, and singular circumspection, which he used in this heavenly business: by reason whereof, he was the better able to perform that thing, which abundantly he hath done, and that is, diligently to set down how, and by what means, he came to the particularities, of whatsoever in his Dialogues he reporteth: a greater thing than which, to give credit to his writings, none can be devised: and therefore thosE that will doubtfully descant of his stories; will hardly ever believe any, further than shall please their own humour: for a more certain, and sure course can not be devised: neither do I remember, the like to have been so observed of any other ancient historiographers whatsoever. And surely, those which be so captious, as to control what fitteth not their fancy, would I make no doubt, as liberally speak their pleasure, (as in truth some in like cases have) and deliver their quick censure, against many stories, no less strange than any reported by S. Gregory, who yet when they shall understand, from whence they be taken, must of necessity vail bonnet, condemn themselves sor too lavish of tongue, or desperately fall to graceless infidelity or Atheism. For example: tell them that there was a certain barren woman, which received a message from God by an Angel, concerning the bringing forth of a son, who should be consecrated to God from his infancy: which falling out accordingly, and he coming ●o man's estate, slew, himself alone, with the jaw bone of an ass, many hundreds of his enemies that set upon him: and afterward being passing thirsty, and in great extremity for lack of water, he prayed to God, and suddenly a fountain sprung out of one of the great teeth of the said jaw bone: by means whereof he was refreshed, and recovered his former strength. Tell this story, I say, to many Protestants, that know not with what infallible authority it is backed, and a man had need of a broad back, to bare the frumppes and scoffs which they will load upon him, for giving credit to such an old wives tale: and yet in fine, their cheeks must confess their incredulous folly, if any christian blood be left, when they shall know, that it is recorded by the holy Ghost in sacred scripture. 
Ind. cap. 13. and cap. 15. joshua cap. 10. v. 12.  The like affections will they show, and the same liberty of speech will they use, to hear, that at the commandment of an holy man, the sun did stop his course and for some time stood still: that the iron head of an hatchet, was made by an other, to ascend of itself from the bottom of the water, 
4. Reg. 6. v. 6.  and to swim in the top: that a great servant of God, did many hundreds of years after his death, appear in body to 
Math. 17. v. 3.  an other, and talk with him in the presence of divers: that there were two famous and holy preachers, which wrought such wonderful miracles, that the very shadow of the 
Act. 5. v. 15. Act. 19 v. 12.  one, cured all sick persons, over whom it passed: and the napkins of the other, brought from his body, healed diseases, and dispossessed devils. These and such like, be as strange, and far more incredible, than any reported in this book, and therefore will they as quickly be rejected for fables of many, that hear them, until they understand that God's word doth give them authority.  
If than such miracles as these, find credit at the Protestants hands: why should they contemn those here mentioned, being in themselves no more strange or improbable: especially our Saviour himself having made this promise, to his Church. Amen Amen I say to 
joan. 14. v. 12.  you, he that believeth in me, the works that I do he also shall do, and greater than these shall he do: 
Lib. de Babila Martiri.  which S. Chrisostome, in an whole book against the Pagans, writeth to have been fulfiled, not only in Peter's shadow, & Paul's garments, which as we read in the Acts of the Apostles, healed 
Act. 19 v. 12.  infirmities: but also by the relics and monuments of Saints, and namely of S. Babilas, of whom he there entreateth. Seeing then we find, such wonderful things wrought in the time of the old testament, and in the Gospel by our Saviour, as that the very touching of the 
Math. 14. 2. 36.  hem of his garment, cured infirmities: and himself assuresh us that such as bel●ued in him, should work greater, what reason is there, to discredit those things, that are reported by ancient, holy and learned men: for as to believe uncertain legends, and apocryphal stuff, not commended to us by any sufficient authority is not commendable, but an argument of ignorance or great levity: so to be so strait laced, as not to credit that, which is published by them that be of known antiquity, learning, and virtue, and have beside used all those means, which man's wit can devise, is passing injurious to Gods Saints, openeth the gate to the utter denial of all monuments of antiquity, and all stories of former times whatsoever, and is in very truth (not to say more) a plain demonstration, at least of a cavilling complexion.  
For more light of that which hath been said, let us a little descend to somewhat in particular. S. Gregory in this third book, 
Cap. 15.  telleth how an holy monk called Florentius, lived a solirary life, whose cell upon a time, was environed with a huge number of snakes, which yet God at the prayers of his servant, destroyed with a tempest, and afterward by his divine providence, caused to be carried away by a great multitude of birds. The story by some, may be thought ridiculous, and altogether incredible, and perchance, not many in all his book more improbable: yet no reason, overhastily to censure so worthy a man, as thereporter was, to seed our own foolish fancy: more zealous of God's glory I think we be not, than he was, nor more sharp of judgement, to discern betwixt truth and falsehood, nor yet more religious to avoid fabulous relations: why then should we be so captious, or curious as to doubt of that, whereof he made no scruple at all? Doth he not also note, by what means he came to the knowledge thereof, which was not by any uncertain rumour; or flying tale, but from the mouth (as himself saith) of a virtuous and faithful Priest called Sanctusus, who dwelled in the same province of Valeria, where Florentius also led his life, and where ●he foresaid miracle happened. By all which who seethe not, that none can, with any colour of reason, quarrel at the truth of his narration. And, that God's pleasure vouch saseth sometimes, in such small things as these, to show his power, for the honour of his servants, we learn out of holy scripture. For not only a small piece of ground, as in this our case, nor an whole town or province, but almost all the country of Egypt was pestered with fragges, and the face of the earth so covered with locusts, that they did consume and spoil all herbs, and fruits of trees: which yet at the intercession of Moses, were 
Exod. cap. 8. and cap. 10.  all by a western wind cast into the sea, so that not one remained in all that land.  
And not only in God's word, but also in our own chronicles, and that yet fresh in memory, we read of as prodigious a thing, concerning mice and owls: as that which S. Gregory telleth of snakes and birds. The strange accident, 
Anno Domini 1581. Regni Elizab. 23.  is by Stow thus set down. About hallowtide last passed, in the marshes of Dansey hundrec, in a place called South, minster, in the country of Essex, a strange thing happened: there suddenly appeared an infinite multitude of mice, which overwhelming the whole earth in the said marshes, did shear & gnaw the grass by the roots, spoiling & tainting the same, with their venomous teeth, in such sort, that the cattle which graed thereon were smitte, with a murrain, & died thereof: which vermin by policy of man could not be destroyed, till at length it came to pass, that there flocked together, all about the same marshes, such a number of owls, as all the shire was not able to yield, whereby the marshholders, were shortly delivered from the vexation of the said mice. Having then the like miracle recorded in scripture, which no christian can deny: and an other accident as wonder full, though haply without any miracle at all, which fell out in our own days: shall we be yet for all this, so wed to our own will, or perversely settled in opinion, as to believe these, and to discredit the other: and in plain terms, without all reason admit what we like, and reject what we please. This indeed may be the humour, of some extravagant conceit: but never can be the resolution, of a sober and staid judgement.  
But what do I dispute in a matter so clear, as though the authority of one only S. Gregory, were not of more weight, to discharge him from falsehood, than the empty words of thousands, that now live to impeach him of that crime. Yet let us grant a thing not to be granted: to wit, that there be divers false things reported in his book, which is unreasonable: that the most of his stories be not true, which is incredible: nay that they be all false and fables, which is monstrous and intolerable: yet this being admitted, of necessity for all that, granted it must be, that all those points of religion before mentioned, as prayer to Saints: prayer for the dead: visitation of relics: and the rest, were then believed, and practised throughout the world: for otherwise, how could he have spoken of them so familiarly, if no such things had then been in use, which is sufficient to prove the antiquity of our religion, and that it was the currant doctrine of the primitive Church, which is the principal and main point, that I intended now to prove.  
What hath beve said, I hope may yield full satisfaction, to any indisserent and moderate man, that rather desireth truth for the saving of his soul, then to contend in words, not to lose the victory. Yet for a more clear demonstration of our saith, and to show, that what religion S. Gregory speaketh of, was also long before his days generally taught, and received: I have to the end of this book, adjoined an other small treatise taken out of the most famous and renowned doctor of God's Church glorious S. Augustine, who lived two hundred years before the other: the contents whereof shall declare, that the faith of his days, was in these very points, which the Protestants condemn for most abominable, the very self same which S. Gregory taught, and we now profess and maintain: and that so plainly, and perspicuously, as none shall deny it, that have so much conscience, that their tongue can truly report what their hearts do think: so that no doubt can be made, but that it was our religion which the Apostles planted in the world: and consequently, that which hath from them descended unto us, by the continual succession of Pastors and Doctors, as we can plentifully show out of divers histories, and the notable monuments of approved antiquity. Much more concerning this matter might be said, but a Preface giveth not scope to large discourses: hereafter God's grace assisting me, I intend more plentifully and exactly to entreat of this subject.  
Before I conclude, I cannot but lightly touch one point which in reading, may somewhat trouble such as be not of learning, nor beaten in matters of controversy. And it is concerning 
Lib. 4. cap. 14. pag. 385.  one Seruulus registered in this book for a Saint, who albeit he knew never a letter in the book, yet did he cause the word of God to be readd unto him, and did much profit therein: which fact of his, may seem to some to control the custom of the Catholic church, that neither liketh, nor alloweth, the promiscuall reading of the scriptures by ignorant vulgar people. But the ends of this difficulty are so open, that the knot is soon loosed. For the Church never forbade the scripture in the three learned tongues, of the Latin, Greek, & Hebrew: & therefore the Latin being the vulgar language in Rome, where Seruulus lived, (though somewhat decayed by the mixture of foreign inundation) lawfully might he do that, which by no law was then forbidden. But suppose it had been a vulgar translation, yet certain it is, that the text was sincere, and not fashioned by certain upstart teachers to fit that religion, which most pleased the ytching ears of their new disciples nor invenimed with the deadly drugs, of heretical invention, as the translations of our adversaries english Bibles be (not to speak of any other) as any that please, may soon find in the Rheims Testament of the latter edition, strait after the Preface, in a special rabble made for that purpose: 
Printed at Antuerp. 1600. See the conference pag. 46.  and none can be ignorant, when as his Majesty in the Conference at Hampton court openly censured them all for corrupt and that of Geneva for the wo●st of all: whereupon order was givens for a new translation as ●he world know 〈…〉 being so, in what a lamentable state have those been (and still be, the same books yet remaining) which these man● 〈◊〉 past thinking to have tasted the hols●●●●●ters of God's word, leading into life everlasting, b●●e on the contrary drunk the filthy p●d●lles of corrupt translations, that infect the soul, with the utter peril of eternal damnation. No mother that tendereth her children, would suffer them to be present at that dinner, in which though she knew very well, that there were sundry dishes very healthful and good: yet very pregnant suspicions she also had, that some one or two (she knew not which) were dressed with a dram of poison. And shall the Church of God like a merciless & cruel stepdame: permit her children to feed upon that soode, which though of itself it be never so sovereign, cordial, and angelicaell: yet she knoweth, and that not by suspi●io us collections, but experiment all demonstrations, that it is intersprinkled with many distillea drops of poison not killing the corruptible carcase, but utterly destroying the immortal soul? God forbid.  
Besides all this I do not find, that in those days there was any such prohibition enacted against vulgar translations: no such necessity then occurring, which might move the governors of the Church, to make any such law, men in those times generally proceeding, with more discretion and moderation. But the licentiousness of latter times hath herein been so exorbitant, that requisite it was, the precipitate headiness of men's unbridled affections, should be restrained, and kerbed by the severity of law. So in old time, not only fasting, but also watching in the Church upon the eves of principal feasts, was with great devotion observed: and Vigilantius the heretic, about 
Contra Vigilant.  that very point, taxed by the famous doctor S. Hieron: yet the great abuses, which latter times brought forth, caused that custom to be quite abandoned: for God hath left that authority with his Church, in such matters as these, to command or sorbidde, as the variety of times and edification of men's souls should require.  
Lastly, never did the Church so forbid vulgar translations, that they might no manner of ways in private be read of lay people: for even in these our days, they be found generally in all languages translated by Catholics, and may be red of those, that have licence, which is easily granted to such, as are known to be of staid judgement, and humility, and likely to read them with spiritual profit to their souls, yea in those countries, which be not infested with the late doctrine of Protestants: marry where that infection rangeth, the reason of reading is more apparent, and consequently the liberty more enlarged. This being so, the fact of Seruulus giveth no shelter of refuge to the unruly practice of our times, both because the scripture read to him, was in the latin tongue, which never any law interdicted: and though it had been in an other vulgar language yet was it not tainted with the levin of heretical novelty, against which kind of Bibles in those days, I suppose no prohibiting decree can be produced and though there could, yet not so strict, but that devout people and of an humble spirit. might have them with licence, especially such a one as Scruulus was, who as S. Gregory reporteth, used therein the help of religious people. Were men in these days endoved with his spirit, and the scriptures sincerely translated, this question would be soon determined. But alas we are fallen into these times, in which new masters with extreme boldness, have corrupted both the sacred text itself, and the unlearned of either sex be mounted to so high a pitch of presumption, and so addicted to the suggestion of the private spirit, that they never blush to censure & cotrary both fathers & Counsels: by reason whereof, new faiths be 
anabaptists burnt. in Smith. field. in the 17. year of Queen E●●zab. Hammond, Ket, and Cole, burnt at N●● which H●ckat. with his prophets. Lib. 1. cap. 10. pag. 74.  daily forged, and unspeakable blasphemies, have been broached: some oppugning the incaernation of the son of God: some denying his divinity: & others with insernal inspiration, advancing themselves, I know not to what participation of Christ, and divine dignity: which being so, can any m●ruaile, oriustly complain, that either such insectious trasla●ios be sorbiden, or the outra giouslices of such unruly spirits be reslrained?  
another doubt also which may occur is that fearful punishment, which besella certain gent lewoman present at a procession, in which the relics of the blessed martyr S. Sebastian were translated, for the dedication of a new oratory: sor as S. Gregory saith, not abstaining the night before from her husband, she was there by a devil possessed: by which it should seem, that she committed therein a grievous sin. This lamentable accident, because it may breed some scruple in those that be of a timorous and good conscience, when they are to receive the holy communion, I have thought good bri●sely to speak thereof. Certain therefore it is, that it is good counsel for married folk, at such holy times to refrain, (as the Israelites did at the receiving of the 
Exod. 19 v. 25.  lure) that they may be the better disposed for so heavenly a banquet: and that sometime likewise a venial sin may be cowmitted, especially by the party demanding that conjugal duty: so according to the resolution of holy and learned men, no sin at all may be incurred, and very hardly a mortal, except it be either done in contempt of God, or the holy time, which malice is not almost imaginable among Catholics: or else against our conscience: for to do any thing though otherwise indifferent or never so good, against our conscience, is accompanied always with sin more or less: which 
4. dist. 32. q. unica a●. 5. quest 2. ad pr. Sancher lib 9 de Matrim 6. disput. 12.  was the error of this woman mentioned by S. Gregory, as S. Thomas Aquinas affirmeth, & other learned men following him, teach & maintain. If any desire further instruction herein, let them in the fear of God, consult with their learned virtuous and discrete spiritual fathers.  
Now to make an end, I reserre the gentle Reader to the divine communication and most pleasant conferences, that passed betwixt S. Gregory, and Peter his Deacon: Vouchsafe them I beseech thee of audience, and no question but thou wilt say, that they are 
Psal. 18.  more to be desired then gold & many precious stones, and more sweet than the honey and the honey comb: and that in this small book, be more rich treasures and rare spices contained, then ever king Ezechias 
4. Reg. 20.  showed to the ambassadors of Babylon: gardens more fuller of delight for the soul to solace itself, than ever were the vineyards of Engaddi: and to conclude, variety 
Cant. 1.  of most excellent and sacred stories, far more pleasant to the ear, then ever was beautiful to the eye, 
Genes. c●p. 13.  the Paradise of God, or Egypt to them that come into Segor.  
P. W.   

FAULTS TO BE CORRECTED IN SOME COPIES.  
Pag. 1. lin. 20. read cap. 39  
Pag. 16. lin. 11. read since.   



THE CHAPTERS OF THE FIRST BOOK.  

1. OF Honoratus, Abbote of the monastery of Funda.  
2. Of Libertinus, Prior of the same Abbey.  
3. OF a monk, that was gardener to the same Abbey.  
4. Of Equitius, Abbote in the province of Valeria.  
5. Of Constantius, clerk of S. Steuens church.  
6. Of Marcellinus, Bishop of Ancona.  
7. Of Nonnosus, Prior of the Abbey in Mount Soracte.  
8. Of Anastasius, Abbote of the monastery called Suppentonia.  
9 Of Bonifacius, Bishop of the city of Tuderti.  
10. Of Fortunatus, Bishop of the city of Tudertin.  
11. Of Martirius, a Monk in the province of Valeria.  
12. Of Severus, a Priest in the same province.    

THE DIALOGVES OF S. GREGORY THE GREAT POPE OF Rome. The first Book.  
BEING upon a certain day too much overcharged with the troubles of wordly business, in which oftentimes men are enforced to do more than of duty they are bound: I retired myself, into a solitary place, very fit for a sad and melancholy disposition: where each discontentment and dislike concerning such secular affairs, might plainly show themselves, and all things that usually bring grief mustered together, might freely be presented before mine eyes: in which place after that I had sat a long while, in much silence and great sorrow of soul, at length Peter my dear son and deacon came unto me, a man whom from his younger years I had always loved most intierelye, and used him for my companion in the study of sacred scripture: who seeing me drowned in such a dompe of sorrow, spoke unto me in this manner: what is the matter? or what bad news have you heard? for certain I am, that some extraordinary sadness doth now afflict your mind. To whom I returned this answer. o Peter, the grief which continually I endure is unto me both old, and new: old through common use, and new by daily increasing. For mine unhappy soul wounded with worldly business doth now call to mind, in what state it was, when I lived in mine abbey, & how then it was superior to all earthly matters, far above all transitory and corruptible pelf, how it did usually think upon nothing but heavenly things: and though is was enclosed in mortal body, yet did it by contemplation pass far beyond earthly bounds, and penetrate to the very height of heavene: and as for death, the memory whereof is almost to all men grievous, that it did love and desire, as the end of all misery, the reward of her labours, and the very entrance to an everlasting and blessed life. But now by reason of my pastoral charge, my poresoule is enforced to endure the burden of secular men's business, & after so excellent and sweet a kind of rest, defiled it is with the dust of worldly conversation: and when it doth at the request of others, attend to outward affairs, no question but it returneth back, far less fit to think upon those that be inward, spiritual, and heavenly: Wherefore at this present do I meditat what I suffer, and consider what my soul hath lost: and the memory of my former loss, doth make that more grievous which I do now endure: For do you not be hold at this present, how I am tossed with the waves of this wicked world, and see the ship of my soul beaten with the storms of a terrible tempest: and therefore when I remember my former state of life I can not but sigh to look back, & cast myne●eies upon the forshaken shore.  
And that which doth yet grieve me more is, because I see myself so carried away amain with the boisterous blasts of this troublesome world, that I can not now scarce behold the port from whence I did first hoist sail: for such be the down falls of our soul, that first it loseth that goodness and virtue, which before it possessed: yet so, that it doth still remember what it hath lost: but afterward, carried away more and more, and straying further from the path of virtue, it cometh at length to that pass, that it doth not so much as keep in mind, what before it did daily practise: & so in conclusion, it falleth out as I said before, that sailing further on, we go at length so far, that we do not so much as once behold the sweet harbour of quiet & peace from whence we first set forth. Sometime also my sorrow is increased, by remembering the lives of certain notable men, who with their whole soul did utterly forsake and abandon this wicked world: whose high perfection when I behold, I can not also but see mine own infirmities and imperfection: very many of whom, did in a contemplative, & retired kind of life much please God: and lest by dealing with transitory business they might have decayed in virtue, God's goodness vouchsafed to fire them from the troubles & affairs of this wretched world. But that which I have now said will be far more plain, and the better perceived, if the residue of my speech be dialogue wise distinguished, by setting down each of our names, you asking what you shall think convenient, & I byanswere, giving satisfaction to such questions as you shall demand at my hands.  Peter. 
I do not remember any in italy, that have been very famous for virtue: and therefore ignorant I am, who they be, that comparing your life to there's, you should be so much inflamed to imitate their steps: for although I make no doubt but that there have been many good men, yet do I verily think that none of them wrought any miracles, or at least they have been hitherto so buried in silence that whether any such thing hath been done or no, not any one man can tell.  Gregory. 
If I should Peter but report only those things, which myself alone have understood by the relation of virtuous and credible persons: or else learned by myself, concerning the life and miracles of perfect and holy men, I should sooner in mine opinion lack day to talk in, than matter to speak of.  Peter. 
Desirous I am, that you would vouchsafe, to make me partaker of some of them: and not to think much, if upon so good an occasion, you interrupt your other study of inter pretinge the scripture, because no less edification doth grow by the relation of miracles: For as by the exposition of that, we learn how virtue is to be found and kept: so by recounting the miracles of holy men, we know how that which is found out and possessed, is declared and made manifest to the world. And some there are that be sooner moved to the love of God by virtuous 
The profit of saints lives.  examples then by godly sermons: and oftentimes by the lives of holy fathers, the heart doth reap a double commodity: for if by comparing of his own life with theirs, he findeth himself inflamed with the love of heaven, although before he had haply a good opinion of himself yet seeing now how far others do excel him, he becometh also more humble, and is brought to have a more lowly conceit of his own actions and virtue.  Gregory. 
Such things as venerable and holy men have told 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. Mark learned that gospel which they wrote, not by sight, but by the relation of others: yet lest any in reading should have occasion to doubt whether such things as I writ be true or no, I will set down by what means and of whom I have learned them: yet in some of them you have to know that I remember not all the particulars but only the matter: in other some both the matter and also the words. And besides if I should have been so curious as to have kept in mind each man's particular words, many uttered after the country manner, would have made the style of my discourse nothing handsome nor seemly. That story which I mean first to begin with, I had by the report of passing reverent men & of great years.   

OF HONORATUS, ABBOT of the monastery of Funda.  
CHAPTER I.  
IN times past one Venantius a noble man, had a living in the country of Samnium: the farmer whereof had a son called Honoratus, who from his very childhood by the virtue of abstinence did thirst 
Abstinence.  after the joy; of heavene: and as in other things he lead an holy life, and refrained from all idlè talk, so did he much, as I said before, subdue his body by means of abstinence. His parents upon a certain day had invited their neighbours to a banquet which consilted altogether of flesh, whereof because for the love of mortification he refused to eat, his father and mother began to laugh at him, willing him to fall to that which they had, for can we (quoth they) get yowe any fish here in these mountains, (for in that place they used some times to hear of fish but seldom to see any) But whiles they were thus jesting, and mocking at there son, suddenly they lacked water: where upon a servant with a wooden bucket (as the manner is there) went to the well to fetch some: into which as he was a drawing, a fish entered in, which upon his return, together with the water he powered forth before them all: And the fish was so great, that it served Honoratus very well for all that day: At this strange chance all were strooken in admitation, and his parents abstained now from further scoffing at his virtue, and begun to have him in reverence for his abstinence, whom before for that very cause they did mock and scorn: and by this means, the fish brought miraculously from the well discharged Gods servant from that shame, which he had endured, through their uncivil jesting. Honoratus proceeding forwarce in virtue, at length was made fie by the foresaid Lord Venantius: and afterward in that place, which is called Funda he built an abbey, wherein he was the father almost of two hundred monks: and he lived in so great holiness that he gave good example to all the country round about. Upon a certain day, it fell so out, that a stone of an huge greatness which was digged out of the mountain that hung over the top of his abbey tumbled down by the side of the hill, threatening both the ruin of the house and the death of all the monks within: 
The sign of the cross.  which danger the holy man seeing ready to come upon them, called often upon the name of Christ, and putting forth his right hand made against it the sign of the cross, and by that means did he stay it, and pin it fast to the side of that steep hill: which thing Laurence a religious man affirmeth to be most true, And by cause it found not there any place upon which it might rest, it hangeth at this time in such sort, that all which now look upon it, do verily think that it would continually fall.  Peter. 
I suppose so notable a man as he was, and who afterward became master to so many scholars, had himself some excellent teache● of whom he was instructed.  Gregory. 
I never heard that he was scholar to any: but the grace of the holy Ghost is not tied to any law. The usual custom of virtuous men is, that none should take upon him to rule, who first, hath not learned to obey: nor to command that obedience to his subjects, which before he hath not given to his own superiors. Yet some there be which are so inwardly taught by the doctrine of God's holy spirit, that although they have no man to instruct them outwardly, yet do they not want the direction of an inward teacher: which liberty of life notwithstanding is not to be taken for an example by such as be weak and infirm, lest while each one doth in like manner presume to be full of the holy Ghost, and contemn to learn of any, they become themselves erroneous masters. But that soul which is full of Gods holy spirit, hath for proof thereof most evident signs, to wi●t the other vortues, & especially hurnilitye, both which if they do perfectly meet in one soul, apparent it is, that they be testimonies of the presence of heavenly grace. And so we read not, that john Baptist, had any master, nor yet that Christ who by his corporal presence taught his Apostles took him in amongst the number of his other disciples, but vouchsafed to instruct him inwardly, and left him as it were in the sight of the world to his own liberty. So Moses likewise was taught in the wilderness, and learned by the Angel, what God gave him in charge, which by means of any mortal man he knew not: but these things as before hath been said, are of weaklings to be reverenced, and not by any means to be followed.  Peter. 
I like very well of your opinion: yet I beseech you to tell me, whether so notable a father as he was, left not some scholar behind him, that did imitate his master's steps.   

OF LIBERTINUS PRIOR of the same Abbey.  
CHAPTER II.  Gregory. 
THe reverent man Libertinus who in the time of Totilas king of the Goths, was Prior o● the same Abbey of Funda, was brought up and taught by him: of whom albeit the certain report of passing many, hath made his sundry virtues known to the world, yet the foresaid religious man Laurence, who still l●ueth and that time had very familiar acquaintance with him, hath often told me many things, whereof some few which now come to my mind I will here set down. In the same province of Samnium, as Libertinus was in his iornye about business of the Abbey: it fell so out, that Darida, captain of the Goths with his army met him, by whose soldiers the man of God was thrown from his horse: which in injury he taking very patiently offered them also his whip, saying: Take this, that you may make him the better to go: & having said so, he betook himself to his prayers. The army marched on very fast, and quickly came to the river called Vulturnus, where they began to beat there horses both with their lances, and also to spur them, till the blood came, and all this to make them take the water: but yet no beating nor spurring, cold enforce them forward: for they were as much afraid to enter the river as though it had been some deep downfall. At length when they were all wearied with beating, one a 'mongst the rest said, that the reason why they were thus punished was, for taking away the horse from God's servant: whereupon returning straight ways back, they found Libertinus prostrate at his prayers: and calling upon him to rise, and take his horse: he bade them go on a God's name saying, that he needed him not, but for all that they alighted & set him perforce upon his own beast and so in all hast departed, and returning back to the river they passed over so quickly as though in the channel there bad been no water at all: and so it fell out that Gods servant having restitution made him of his one horse, that all the soldiers came likewise to enjoy the use of their own.  
At the same time one Buccellinus entered Campania with an army of French men, and dycause it was commonly said, that the Abbey in which the holy man lived, had great store of money, the French men very greedy of so good a booty came thither, and with raging minds went into his oratory (where he lay prostrate at his prayers) seeking and crying out for Libertinus: an● a strange thing it was, for though they came in & stumbled upon him, yet cold they not see him, and so deceived through their own blindness away thy departed as empty as they came.  
At an other time likewise upon business of the monastery, at the commandment of the abbot who succeeded his master Honoratus, he took his iornye to Ravenna. And for the great love which he bore to venerable Honoratus, always did he bear about him in his bosom, one of his stockings. Being in his way it sell 
Relics.  so out that a certain woman was carrying the corpe of her dead son: who no sooner saw the servant of God but for the love of her child she laid hold upon his bridle, protesting with a solemn oath, that he should not depart, before he had raised up her dead son. The holy man not acquainted with so strange a miracle, was much afraid to hear he● make such a request, and willing to have got away, yet seeing no means how to effect his desire, greatly did he doubt what was best to be done: Here it is worth the noting to consider what a conflict he had in his soul: humility and the mother's piety striving together: fear to presume upon so unusual a miracle, & grief not to help the desola● mother: at length, to the greater glory of God, piety and compassion overcame that virtuous soul, which therformay trutlie be called invincible, because it did yield and was conquered: for a virtuous soul it had not been, if piety and compassion had not overcome it: wherefore lightinge from his horse, he fell upon his knees, lift up his hands to heavene, drew the stocking out of his bosom, laid it upon the breast of the dead corpses: and behold whiles he was at his prayers, the soul of the child returned in to the body, which he perceiving, took it by the hand and delivered it alive to his sorrowful mother, and so went on the rest of his journey.  Peter. 
What is to be said in this case? for was it the merit of Honoratus, or the prayers of Libertinus that wrought this miracle?  Gregory. 
In the working of so notable a miracle, together with the faith of the woman, the virtue of both did concur: and therefore in mine opinion, Libertinus had power to raise up that dead child, because he had learned to trust more upon the virtue of his master then his own: for when he laid his stocking upon the child's breast, no doubt but he 
Saints in heaven pray for us. 4. reg. 20.  thought, that his soul did obtain that, for which he did then pray. For we read the like of Heliseus, who carrying his master's cloak, and coming to the river of jordane, struck the waters once, and yet divided them not: but when straight after he said, Where is now the god of Helias? and then struck the river with the same cloak, he made a way open for himself to pass through: Whereby you perceive Peter how much humility availeth for the working of miracles, for then the merit of the master, had force to do that which he desired, when he called upon his name: and when with humility he did submit himself to his master, he wrought the same miracle which his master had done before him.  Peter. 
I am well pleased with your answer: but is there I pray you any thing else of him yet remaining, which may serve for our edisication.  Gregory. 
Surely there is, if there be yet any that list to imitate so notable an example: for I make no doubt, but that the patience of so worthy a man did far excel all his signs and miracles, as you shall now hear. Upon a certain day the Abbot, who succeeded Honoratus, fell so pitifully out with venerable Libertinus, that he struck him with his sistes: and because he could find never a staff, up he took a foot stole and with that did so strike his head & his face, that they both swelled and became black and blue. Being thus unreasonably beaten, without giving any words, he went quietly to bed. The next day, he was to go forth about business of the Abbey, & therefore when matins were ended, he came to his Abbots beds side, and humbly demanded of him leave. The Abbot knowing how greatly all did honour and love him, supposed that he would for the former injury have forsaken the Abbey: and therefore he asked him, whether he meant to go, to whom he answered: Father (quoth he) there is a certain matter concerning the Abbey to be handled, where I must needs be, for yesterday I promised to come, and therefore I am determined to travail thither. Then the Abbot considering from the bottom of his heart, his own austerity and hard dealing: and the humility and meekness of Libertinus, suddenly leapt out of his bed, got hold of his feet, confessed that he had sinned, & done wickedly, in presuming to offer unto so good and worthy a man, so cruel and contumelious an injury. Libertinus on the contrary, prostrate upon the earth, fell down at his feet, attributing all that he had suffered, not to any cruelty of his, but to his own sins and demerits. And by this means, the Abbot was brought to great meekness: and the humility of the scholar, became a teacher to the master. Going afterward abroad about the foresaid business of the Abbey, many gentlemen of his acquaintance that had him in great reverence much marveled, and diligently inquired, by what means he came by such a swollen and black face, to whom he answered: Yesterday quoth he at evening for punishment of my sins I met with a foot stole, and got this blow, which ye see: And thus the holy man preserving both truth in his soul and the honour of his master, did neither bewray the fault of his father, nor yet incurred the sin of lying.  Peter. 
Had not so venerable a man as this Libertinus was, of whom you have told so many miracles, and strange things, in so great a convent, some that did imitat his holy life and virtues.   

OF A CERTAIN MONK, that was gardener to the same abbey.  
CHAPTER III.  Gregory. 
FElix called also Coruus, one whom you know very well, and who not long since was Prior of the same abbey, told me divers very strange things, some of which I will pass over with silence, because I hasten to other, but one there is which by no means I can ommitt. This it was.  
In the same Abbey there lived a certain monk very virtuous who was the gardener. A thief likewise there was, that used to climb over the hedge & so to steal away the wortes. The holy man seeing that he did set many which afterward he cold not find, and perceiving that some were trodden down, and other stolen away, walked round about the gardaine to find the place where the thief came in, which when he had found, by chance also as he was there he light upon a snake, which he willed to follow him, and bringing him ●o the place where the thief entered, gave him this charge: In the name of JESUS (quoth he) I command thee to keep this passage, and not to suffer any thief to come in: Whereupon the snake forthwith, obeying his commandment, laid itself a cross in the way, and the monk returned to his cell. afterward in the heat of the day when all the monks were at rest, the thief according to his custom, came thither and as he was climbing over the hedge and had put one leg on the other side, suddenly he saw the snake, which stopped the way, and for fear falling backward, he left his foot hanging there by the shoe upon a stake, & so he hung with his head downward, until the return of the gardener: who coming at his usual hour, found the thief hanging there in the hedge, whom when he saw, he spoke thus to the snake: God be thanked, if hast done what I bade the, and therefore go now thy way: upon which liceuce, the snake by and by departed. Then coming to the thief, he spoke thus unto him. What meaneth this good brother, God hath delivered you as you see into mine hands: why have you been so bold as so often to rob away the labour of the monks?, and speaking thus, he loosed his foot, without doing him any harm, willing him also to follow him, who brought him to the gardin gate and gave him those wortes which he desired to have stolen, speaking also to him in sweet manner after this sort. Go your way, and steal no more, but when you have need, come hither to me, & what sinfully you would take, that will I willingly bestow upon yowe for God's sake.  Peter. 
I have hitherto as I now perceive, lived in an error: for never did I think, that there had been any holy men in Italy which had wrought miracles.   

OF EQVITIUS ABBOT IN THE province of Valeria.  
CHAPTER FOUR  Gregory. 
BY the relation of venerable Fortunatus, Abbot of the monastery which is called Cicero's bathe, and also of others reverent men, I have come to the knowledge of that which now I mean to tell you. There was a passing holy man called Equitius, dwelling in the province of Valeria, who for his virtuous life, was in great admiration with all men, with whom Fortunatus was familiarly acquainted. This Equitius by reason of his great holiness of life, was the father and governor of many Abbeys in that Province. In his younger years, many and sore carnal temptations he endured, which made him more fervent and diligent in prayers and to persevere continually in that holy exercise, which he did, craving most instantly of God to afford him some remedy. Lyring in that manner, it fell so out, that in vision upon a certain night he saw an Angel come unto him, who made him an eunuch, and so delivered him from all those carnal motions in such sort that never after he felt any more, as though he had not been any man at all. Trusting now upon this great grace receiue● by the special goodness of God, as before he was a governor of men, so afterward he took charge likewise of we men, and yet for all that, did he continually admonish his scholars not easily to credit themselves herein, nor to follow his example, nor yet to trust upon that gift, which they had not in themselves, lest it turned to their own ruin and destruction.  
At such time as divers witches were here in this city of Rome apprehended: one Basilius that was ● principal man in that wicked art, put 
monks apparel different from others.  upon him the habit of a monk, and so fled a way to Valeria: and coming to the reverent Bishop of the city of Amirtin, he desired his help that he would for the good of his soul commend him to Abbot Equitius. The Bishop went with him to the Abbey, where he made suit to the servant of God, that he would vouchsafe to receive into his convent that monk which he brought, whom so soon as the holy man beheld, he said to the Bishop. This man good brother (quoth he) whom you commend unto me, seemeth in mine eyes to be a devil, and not any monk: whereunto the Bishop replied & said, that he sought excuses not to grant his petition: Not so quoth the servant of God, but I do denounce● him to be such a one as I see him, and because, you shall not think that I will be disobedient, what you command, I will perform: Whereupon he was received into the abbey. Not many days after, God's servant travailed far of to preach unto the people in the country: after whose departure, It fell out, that in the monastery of virgins, which was under his charge, one of them which in respect of her corruptible carcase seemed beautiful, fell into an ague, to be afflicted with sore fits, and not so much to speak as pitifully to cry out in this manner I shall die forth with, unless Basilius come unto me, & by his skill in physic restore me to my health. But in the absence of their father, none of the monks durst presume to enter into the monastery of virgins, much less was he permitted, that was yet but a novice, & whose life & conversation was not known to the rest of the brethren. A messenger therefore with all speed was dispatched to the servant of God Equitius, to let him understand how such a Nun was fallen into a terrible burning ague, and how she did earnestly desire to be visited of Basilius: which news so soon as the holy man did hear, in an anger he smiled and said, did I not say before hand that this companion was a devil and not a monk? go your ways and turn him out of the abbey: and as for the virgin that is so sick of a fever, take no further care, for hereafter it shall not trouble her any more, nor she make any further inquisition after Basilius. The monk that was the messenger returning back, understood that the Nun was at that very chowre restored to her health, in which the servant of God Equitius, far distant, affirmed that she should, no question but by special miracle, like to the example of our Saviour, who being desired 
joan. 4.  to visit the son of a Lord, did by his only word restore him to his health, so that the father at his return knew his son to be restored to life at that very hour in which he heard so much from the mouth of truth itself. The monks putting their father's commandment in execution, turned Basilius out of the abbey, who being so expulsed did often say, that he had by his incantations hanged Equitius his cell in the air, and yet that he cold not hurt any of his monks: This wretch not long after in this city of Rome through the zeal of good people for his wickedness was burnt, and so ended his life.  
Upon a certain day, one of the Nuns of the same monastery, going into the gardin saw a lettuce that liked her, and forgetting to bless it before with the sign of the 
The sign of the cross used in blessing.  cross, greedily did she eat it: where upon she was suddenly possessed with the devil, fell down to the ground, and was pitifully tormented: word in all haste was carried to Equilius, desiring him quickly to visit the afflicted woman, and to help her with his prayers: who so soon as he came into the gardin, the devil that was entered, began by her tongue as it were to excuse himself saying: what have I done? what have I done? I was sitting there upon the lettuce, and she came and did eat me: But the man of God in great zeal commanded him to depart, and not to tarry any longer in the servant of almighty God, who straight ways went out, not presuming any more to touch her.  
A certain noble man likewise called Felix, of the province of Nursia father to Castorius, who now dwelleth here with us in Rome, understanding that Equitius had not received holy orders, and yet that he did visit many places, & preach unto deuers, upon a day very boldly went and asked him, how he durst presume to preach, not having received holy orders, nor yet licence of the Bishop of Rome, under whom he did live: upon which demand, the holy man being thus compelled; gave him to understand by what means he had obtained licens to preach; speaking thus unto him. What you say unto me, myself have seriously thought upon: but on a certain night, a young man in vision stood by me, and touched my tongue with such an instrument, as they use in letting of blood, saying: Behold I have put my word into thy mouth, go thy way & preach. And since that day though I would, I can not but talk of God:  Peter. 
Desirous I am to know, what manner of life he led, who is said to have received such gifts at God's hand.  Gregory. 
The work Peter proceedeth of the gift, and not the gift from the work, otherwise grace were not grace; for God's gifts do go 
Grace increaseth by good works.  before all works of ours, although the gifts by the works which follow do increase: but to the end that your may understand what life he led, which was known to the reverent man Albinus Bishop of Reatino: and many there be yet alive, which might very well remember the same. But what do you seek for further works, when as his purity of life, was answerable to his diligence in preaching? for such a zeal to save souls had inflamed his heart, that albeit he had the charge of many monasteries, yet did he diligently travail up and down and visit churches, towns, villages, and particular men's houses, and all this, to stir up the hearts of his auditors to the love of heavenly joys. The apparel which he ware was so base, and contemptible; that such as knew him not, would have thought scorn so much as to have saluted him, though himself had first offered that courtesy. And whether so ever he went, his manner was to ride, but that upon the most forlorn beast which could be found, his bridle was but an halter, his saddle no better than plain sheeps skins, His books, of divinity were put in to leather bags, & those he did carry himself, some hanging on the right side of his horse, and some upon the left: and to what place so over he came, he did so open the fountains of sacred scripture, that he wa●tered their souls with the heavenly dew of his sermons: Whose grace in preaching was so great, that the fame thereof came even to Rome itself: and as the tongues of flatterers do with their glorious words kill the souls of such as give them the hearing; at the same time, some of the Roman clergy did in flattering sort complain unto the Bishop of this Apostolic sea, saying, what manner of rustical companion is this, that hath taken upon him authority to preach, and being without learning, presumeth to usurp unto himself the office of our Apostolical Lord? wherefore if it please you, let him be sent for before your presence, that he may taste of the severity of ecclesiastical discipline: And as it falleth out, that he which hath much business, is overcome sometime by flattery, if that pleasing venom be not speedily dispatched from the soul, at the persuasion of his clergy the Pope gave his consent that he should be sent for to Rome, to understand what talon and gift he had received from God, and so one julianus who afterward was made Bishop of Sa●inum was sent, having yet commandment given him to br●nge him up with great honour, to th'end that the servant of God, might not thereby sustain any injury or detriment in his fame: who to gratify the Pope's clergy, went in post to the Abbey, and finding there in his absence, certain antiquaties writing, demanded of them for the Abbot, who told him, that he was in the valley at the bottom of the Abbey mowing of hay: julian had a man very proud and stubborn, & such a one, that he cold scarce rule him: This man he sent in all haste for the Abbot, who in an angry mode went his way, and coming quickly into the meadow where beholding all that were there cutting of grass, he demanded, which of them was Equitius: and when they showed him where he was, being yet far of he fell into a great fear, and became therewith so faint, that he cold scarce go upon his legs: trembling in that manner he came to the man of God, and humbly bowing down his head, he embraced his knees and kissed them, telling him, that his master was desirous to speak with him. After God's servant had saluted him again, he willed him to take up some of the grass, and to carry it home for their horse, and I will (quoth he) straight ways come, when I have dispatched this little work which remaineth.  
In this mean time julianus much marveled what the matter was, why his man tarried so long, and seeing him at length to come laden with grass upon his neck, in great rage he cried out to him saying, Sirrah, what meaneth this, I sent you to fetch me the Abbot, and not to bring meat for mine horse. Sir quoth his man he will come to you by and by: and forthwith the man of God came in base apparel and a payer of shoes beaten full of nails, carrying his sit he upon his neck and being yet far of, his man told him, that he was the Abbot. So soon as julianus beheld him attired in that base sort, he contemned him, and devised with himself how to speak unto him in the most cross and crooked manner he could. But when God's servant drew nigh, such an intolerable fear came upon julianus that he fell a trembling, and his tongue so faltered, that he cold scarce deliver the messag for which he came. whereupon he fell down at his feet, and desired that he would vouchsafe to pray for him: and withal gave him to understand, that his Apostolical father the Pope was desirous to see him. Upon the receit of which news the venerable man Equitius, gave almighty God most 
The Pope, highest bishop.  hearty thanks saying, that heavenvly grace had visited him by means of the highest Bishop: and straight ways he called for some of his monks, commanding horse to be made ready in all haste: but julianus weary of his iornye told him, that he could not travail so soon, but of necessity must res● himself that night: I am very sorry for that quoth the holy man, for if we go not to day, to morrow we shall not, and thus by reason of the others weariness, he was enforced that night to remain in the abbey. The next morning about the dawning of the day came a post with a tired horse bringing letters to julianus, commanding him not to presume to molest or to draw the servant of God out of his monastery. And when he required the reason of this countercommande, the messenger told him that the next night after his departure, the Pope was terribly frighted in a vision, for presuming to send for the man of God. whereupon julianus rising suddenly out of his bed, and commending him self to the venerable man's prayers spoke thus unto him. Our father desireth you not to trouble yourself any further, but to stay in your monastery: which when God's servant heard, very sorry he was and said, did not I tell you, that if we did not set forward on our journey by and by, that afterward we should not? Then upon charity he entertained his messenger a little while with him in his Cloister, and though by all means he refused, yet he enforced upon him a reward for the pains he had taken. See therefore Peter how God doth preserve and keep them, who in this life do contemn themselves and how they are secretly honoured of the citizens in heaven, who are not ashamed outwardly to be little esteemed in this world: and on the contrary, in the sight of God they be of no account, who in the eyes of their own friends and neighbours do swell through desire of vain glory. And therefore our Saviour Christ who was truth itself said to certain: You are they that iustisye 
Luc. 16.  yourselves before men, but God knoweth your hearts, for that which is high to men is ab●omminable in the sight of God.  Peter. 
I marvel very much how so great a Bishop cold be deceived in so worthy a man.  Gregory. 
Why do you marvel Peter? for the reason why we are deceived is, because we be men: what? have you forgotten how David who usually had the spirit of prophecy pronounced sentence against innocent 
2. Reg. ca 16. and cap. 19  Miphiboseth the son of jonathas when he gave credit to the lying words of his servant Siba? which thing notwithstanding because i● was done by David, we both believe to be just in the secret judgement of God, and yet by human reason how it was just we can not perceive: what marvel then is it, if we that be not prophets, be some times by lying tongues abused, and otherwise transported, than charity and justice would: for it is much to be considered, that every Bishop hath his mind troubled with a world of business, and it can not be, when the mind is distracted about many things, but that it is the less able sufficiently to examine those that be particular, & so much the sooner is he deceived in some special case, by how much he is busied with the multitude of many.  Peter. 
It is most true that you say.  Gregory. 
But I must not pass over with silence, that which the reverent man Valentinus, sometime mine ab bot told me concerning Equitius. For he said, that his body being buried in the oratory of S. Laurence the martyr, 
Churches dedicated to Saints.  a certain country man, set upon his grave a chest full of wheat, little considering or respecting how worthy and notable a man lay there buried: Whereupon suddenly a miraculous whirlwind came & overthrew that chest and cast it far of, all other things remaining still in their former places: by which all did plainly perceive, of what worth and merit that man was, whose body lay there buried.  
To this must I also add an other thing, which I heard of venerable Fortunatus, a man that doth much please me for his years, life, & simplicity. At such time as the lombards came into the province of Valeria; the monks of the monastery of the reverent man Equitius fled from thence into the oratory, to the holy man's sepulchre, into which place the cruel men entering, they began by violence to pull the monks forth, either to torment them, or else with their sword to kill them. Amongst whom one sighthed and for very bitter grief, cried out. Alas 
Invocation of saints and there protection.  alas holy Equitius, is it thy pleasure, and art thou content, that we should be thus miserably haled, & violently drawn forth, and dost not though vouchsafe to defend us? which words were no sooner spoken, but a wicked spirit possessed those savage soldiers in such sort that falling down upon the ground, they were there so long tormented, until all the rest of the lombards which were without, understood of the matter, to th'end that none should be so hardly as to presume to violate that holy place. And thus as the holy man at that time, defended his own monks, so did he likewise 
Pilgrimage to saints bodies.  afterward succour & preserve many more that fled unto the same place.   

OF CONSTANTIUS CLARCKE OF the Church of S. Stevene.  
CHAPTER V.  
THat which I intend now to tell you, I learned by the relation of one of my fellow Bishops, who lived in a monks weed many 
The distinct habit of monks.  years in the city of Ancona, and led there a good & religious life: Many also of mine own friends who be now of good years & live in the same parts, assirme it to be most true. Near to the foresaid city of Ancona there is a church of the blessed martyr S. Steven, in which one called Constantius, a man of venerable life, did serve there for clerk, who for his virtue and holiness, was famous far & near being one that utterly despised all worldly things, and with the whole power of his soul thirsted after the joys of heavene. Upon a certain day it fell s out that there wanted oil in the church, by reason whereof the foresaid servant of God had not wherewith to light the lamps: where upon he filled them all with water, & as the manner is, put a piece of paper in the midst, & then set t'him on fire, & the water did so burn in the lamps as though 
Burning lamppos in the church.  it had been very oil: by which you may gather Peter of what merit this man was, who enforced by necessity, did change the nature of the element.  Peter. 
Very strange it is that you say, but desirous I am to know, what humility he had inwardly in his soul, who outwardly was so wonderful in the eyes of the world.  Gregory. 
Among miracles very fitly do you inquire the inward state of the mind: for it is almost incredible, how miracles wrough●te in the sight of men, do with their tentation inwardly assault the soul. But after you have heard only one thing, which this venerable Cōstant●us did, you will quickly perceive what an humble man he was.  Peter. 
Having now told me one of his miracles, it remaineth that yowe do edify me also with the humility of his soul.  Gregory. 
Because the report of his holy life was very much spread abroad, many from divers countries travailed to Ancona, being very desirous to see him: and amongst others a certain country fellow was come far of, for that very purpose: at which time it so chanced that the holy man, was standing upon a payer of wooden stairs busying himself there in mending of lamppes. A very little person he was of stature, with a thin face, and to the outward view contemptible. This fellow that came to see him, inquired earnestly which was the man for whose sake he had travailed so long a iornye. Those that knew him, forth with told him, pointing to Constantius. But as foolish souls do measure the merits of men, by the quality of their bodies, so he beholding him so little and contemptible, by no means could be persuaded that they told him truth: for in the country fellows mind, there fell out as it were a great contention betwixt that which he had heard, & that which he saw: and he verily persuaded himself, that he could not be so little in his eyes, who was so great in his former conceit: and therefore when very many did constantly affirm that he was the man, the simple soul despised him, and in scoffing manner said I verily believed that he had been a goodly great man, but this fellow hath not any thing at all in him that is like a man: which words of his the servant of God Constantius hearing, forthwith left his lamps which he was in hand with, and in great haste came merrily down the stairs, embraced the country clown, and of exceeding love, held him fast in his arms, kissed him, gave him great thanks, for having that opinion, and spoke thus unto him. Thou only (quoth he) ha●t thine eyes open, and dost truly behold what I am: By which fact we may easily gather what an humble man he was, that loved the country fellow the more for contemning him: for injurious words and contumelious usage, try what a man is inwardly in his soul: for as proud men are glad of honour, so those that be humble, for the most part rejoice in contempt and disgrace, & when they behold themselves to be of no account in the opinion of others, glad they are, because they see that to be confirmed by the judgement of others which inwardly in their own souls they had of themselves.  Peter. 
This man as I perceive, was outwardly great in miracles, but yet greater by his inward humility of soul.   

OF MARCELLINUS bishop of Ancona.  
CHAPTER VI.  Gregory. 
MArcellinus also a man of holy life, was Bishop of the same city of Ancona: who was so sore troubled with the gout, that being not able to go, his servants were enforced to carry him in their hands: Upon a day by negligence, the city was set on fire, and though many laboured by throwing on of water to quench it, yet did it so increase and go forward, that the whole city was in great danger: for it had laid hold of all the houses that were next it, and consumed already a great part of the town, none being able to help or withstand it: In so pitiful a necessity and great danger, the Bishop carried by his servants came thither and commanded himself to be set down right against those furious flames, and in that very place, whether the force of the fire did seem most to bend: which being done, the fire marvelous strangely turned back into itself, and as it were cried out, that it could not pass the Bishop: and by this means, was it stopped from going forward, went out of itself not being able to touch any other buildings. By which Peter yowe see what an argument of great holiness it was, for a sick man to sit still, & by his prayers to quench those raging flames.  Peter. 
I do both see it, and much wonder at so notable a miracle.   

OF NONNOSUS PRIOR OF the Abbey in mount Soracte.  
CHAPTER VII.  Gregory. 
Now I intend to let you understand somewhat of a place not far distant which I heard of the reverent Bishop Maximianus, and of the old monk Laurio, one whom you know: both which are yet living, & as for Laurio he was brought up under that holy man Anastasius, in the abbey which is hard by the city of Nepye: and Anastasius both by reason of the nearness of the place, equal love of virtue, and like profession of life, was daily in the company of holy Nonnosus Prior of the Abbey which is in mount Soracte. This Nonnosus had for his Abbot a very sharp man, whose rough conditions notwithstanding he did always bear with wonderful patience, and did in such sweet sort govern the monks, that oftentimes by his humility he appeased the Abbots anger. The Abbey standing in the top of an hill had never an even and plain place fit for a gardin: one only little plot of ground there was, in the side of the mountain, but that was taken up of a great stone which did naturally grow there, so that by no means it could serve for a gardin: yet venerable Nonnosus upon a day, began to think with himself that at least that piece of ground would serve very well to set wortes, if by any means that huge stone could be taken away: but then he likewise thought that five hundred yoke of oxen would not be able to stir it: whereupon despairinge of all human help, he betokehim self to God's goodness, and in that very place gave himself to prayer in the quiettyme of the night, & behold on the morning when the monks came thither they found that huge stone removed far of, and a very fit plot of ground left to make them a gardin.  
At an other time the same holy man being washing of lamppes, made of glass, one of them by chance fell out of his hands, and broke into many pieces: who fearing the great fury of the Abbot did forthwith gathere up all the fragments, laid them before the altar, and there with great sithinge fell to his prayers: and afterward lifting up his head he found the lamp entire & whole. And thus in these two miracles did he imitat two notable fathers, to wit Gregory and Donatus: the first of which removed a mountain, and the other, mad● a broken chalice safe and sound.  Peter. 
We have as I perceive now miracles after the imitation of old saints.  Gregory. 
How say you? are you content also in the conversation of Nonnosus, to hear how he did imitat the fact of the prophet Ileliseus:  Peter. 
Content I am, and most earnestly desire it.  Gregory. 
Upon a certain day, when the old oil was spent, and the time to gather olives was now at hand: the Abbot because there own trees took not, thought it best to send the monks abroad to help strangers in the gathering of theirs, that for the recompense of their labour they might bring home some oil for the necessities of their own house. This determination, the man of God Nonnosus in great humility did hinder, lest the monks going abroad from their cloister to get oil, might lose somewhat in the devotion of their souls And therefore because he saw that their own trees had yet a few olives, he willed those to be gathered and put into the press and that oil which came forth, to be brought unto him, though it were never so little: which being done, he set the little vessel before the altar, and after their departure he offered his prayers to God, which being ended he called for the monks, commanding them to take away the oil which they brought & to power a little thereof into all the vessels which they had, that each of them might have some of the benediction of that oil: which being done, he caused the vessels empty as they were to be close stopped, and the next day they found them all full.  Peter. 
We find daily the words of our Saviour to be verified, who saith: My father even to this time doth work, and I do 
joan. 5.  work.   

OF ANASTASIUS ABBOT OF the Monastery, called Suppentonia.  
CHAPTER VIII.  Gregory. 
AT the same time, the reverent man Anastasius, of whom I spoke before, was notary to the church of Rome, whereof by God's providence I have now the charge; who desirous, only to serve God, gave over his office and made choice of a monastical life: and in that abbey which is called Suppentonia, he lived many years virtuously, and governed that place with great care and diligence: Over the Abbey there hangeth an huge rock and beneath it, there is a steep downfall. Upon a certain night, when God had determined to reward the labours of venerable Anastasius, a voice was heard from the top or that rock, which very leisurely did cry out: Come away Anastasius: who being so called, straight after, seven other monks were severally called by their names. And then the voice stayed for a little time, and then called again the eight monk: Which strange voice the Convent hearing very plainly, made no doubt but that the death of them that were so called, was not far of: wherefore not many days after before the rest Anastasius himself, and then the others in order, departed this mortal life, as they were before called from the top of the rock. And that monk who was called after some pausing, did a little while survive the rest, and then he also ended his life: whereby it was plain, that the staying of the voice, did signify that he should live a little longer than the other. But a strange thing happened, for when holy Anastasius lay upon his death bed, a certain monk there was in the Abbey, that would needs die with him, and therefore fell down at his fear, and there began with tears to beg of him in this manner. For his love to whom you are now going I beseech and adsure you, that I may not remain in this world seven days after your departure: and indeed it so fell out, that before the seventh day was come, that he left this mortal life, and yet was not he that night named by that voice amongst the rest, so that it appeareth plainly that it was only the intercession of Anastasius, which obtained that his departure.  Peter. 
seeing that monk was not called amongst the other, and yet by the intercession of that holy man was taken out of this life: what other thing can we gather hereof, but that such as be of great merit, and in favour with God, can sometime obtain those things which be not predestinate.  Gregory. 
Such things as be not predestinate by God can not by any means be obtained at his hands: but those things which holy men do by their prayers effect, were from all eternity predestinate to be obtained by prayers. For very predestination itself to life everlasting, is so by almighty God disposed, that Gods elect servants do through their labour come unto it, in that by their prayers they do merit to receive that which almighty God determined before all worlds to bestow upon them.  Peter. 
Desirous I am to have this point more plainly proved: to wit, that predestination may by prayers be helped.  Gregory. 
That which I inferred Peter may quickly be proved: for ignorant you are not that our Lord said to Abraham: In Isaac shall seed be called to the: to whom also he said, I have appointed thee to be a father of many nations: and again he 
Gen 21. Gen. 27. Gen. 22. & 26.  promised him saying: I will bless●hee, and multiply thy seed as the stars of the heaven, and as the sand of the sea: Out of which places it is plain that almighty God, had predestinate to multiply the seed of Abraham by Isaac, and yet the scripture 
Gen. 25.  saith: Isaac did pray unto our Lord, for his wise because she was barren, who did hear him, and Rebecca conceived: If then the increase of Abraham's posterity, was predestinate by Isaac, how came it to pass, that his wife was barren? by which most certain it is, that predestination is fulfilled by prayers, when as we see, that he by whom God had predestina● to increase Abraham's seed, obtained by prayer to have children.  Peter. 
 reason hath made that plain, which before I knew not, I have not herein any further doubt.  Gregory. 
Shall I now tell you somewhat of such holy men as have been in Tuscania; that you may be informed what notable persons have flourished in those parts, and how greatly they were in the favour of almighty God?  Peter. 
Willing I am to give you the hearing: and therefore beseech you to proceed forward.   

OF BONIFACIUS BISHOP OF Ferenti.  
CHAPTER IX.  Gregory. 
A Man of holy life there was, called Bonifacius, Bishop of the city of Ferenti, one that with his virtuous conversation did well discharge his duty. Many miracles he did, which Gaudentius the priest who yet liveth doth still report: and seeing he was brought up under him, no question but by reason of that his presence he is able to tell all things the more truly.  
His Bishopric was passing poor (a thing which to good men is the preserver of humility) for he had nothing else for his revenues, but only one vinyeard, which was also a● one time so spoiled with a tempest of hail, that very few grapes did remain: Bonifacius coming in, & seeing what was happened, gave God great thanks, for that he had sent him further poverty to his former necessity. And when the time came that those few grapes which remained were ripe, he appointed one according to the custom, to keep his vineyard, commanding him carefully to look well unto it. And upon a certain day he willed Constantius who both was a Priest and his nephew to make ready, as before they were wont to do, all the barrels and wine vessels they had, which thing when his nephew the Priest understood, he marveled much to hear him command so mad a thing, as to make ready the vessels for wine, himself having no wine at all to put in: yet durst he not inquire the reason why he gave that charge, but did as he commanded, and made all the vessels & other things ready as before they had always used to do. Then the man of God, caused the poor remnant of grapes to be gathered and carried to the winepress, and dispatching all others away, him self tarried there still with a little boy whom he commanded to tread those grapes, and when he perceived that a little wine began to run forth, the man of God took it, and put it into a little vessel, and powered somewhat thereof into all the other barrels & vessels which were made ready, as it were to bless them with that little quantity: when he had so done, he called straight ways for the Priest, commanding him to send for the poor, upon whose coming the wine in the press began to increase & run out so plentifully, that it did fill all the pots and other vessels which they brought. Whenthey were all served, he bade the boy to leave treading, and come down: then locking up the store house, into which he had put his own vessels, and setting his own seal upon the door, to the church he went, and three days after he called for Constantius, and having said a few prayers, he opened the door, where he found all the vessels into which he had before poured but a very little liquor working so plentifully, that if he had not then come, they had all run over ●nto the floor. Then he straightly commanded the priest his kinsman not to reveal this miracle to any, so long as he lived, fearing least by means thereof the outward opinion of men, might through vain glory inwardly have hurt his soul: following therein the example of our master Christ, who to teach us to walk in the path of humility, commanded his disciples concerning himself, not to tell any what they had seen, until the son of man was risen again from death.  Peter. 
Because fit occasion is now offered: desirous I am to know, what the reason was, that when our Saviour restored sight unto two blind mean, and commanded them to tell no body: yet they after their departure made him known throughout all that country. For had the only begotten son of God, who is coeternal to his father, and the holy Ghost, a desire herein to do that which he could not perform: to wit, that the miracle which he would have kept secret, cold not yet be concealed.  Gregory. 
All that which our blessed Saviour wrought in his mortal body, he did it for our example and instruction, to th'end that following his stops according to our poor ability, we might without offence pass over this present life: and therefore when he did that miracle, he both commanded them to conceal it, and yet it could not be kept in, & all this, to teach ●is elect servants to follow his doctrine, to wit that when they do any notable thing whereof glory may arise to themselves, that they should have a desire not to be spoken of, and yet for the good of others contrary to their own mind they should be laid open & known: so that it proceed of their great humility to desire that their worcks may be buried with silence, & yet for the profit of others, it should fall so out, that they can not be concealed. Wherefore our Lord would not have any thing done which he could not effect: but what his servants ought to desire, and what also contrary to their minds was convenient to be done, like a good master he taught us by his own example.  Peter. 
I am very well satisfied with this your answer.  Gregory. 
For as much as we have now made mention of Bonifacius, let us prosecute a few more of his acts, not yet spoken of. A●an other time upon the feast day of S. Proculus the martyr, one 
Feast days of sa●inctes.  Fortunatus, a noble man that dwelled in that town: did heartily entreat the Bishop that after he had done the solennitye of mass, he would vouchsafe to 
Saying of mass.  come unto his house to bless his meat, & dine with him. The man of God was content to satisfy his request, so charitably was he invited: and therefore when mass was done he went thither: but before the table was yet blest, suddenly (as some men by such means get their living) one came to the gate with an ape, who begun to play upon an instrument, which the holy man hearing, was discontented and said: Alas alas, this wretched man is dead, this wretched man is dead. Behold I am come hither to dinner, and have not yet opened my lips to praise God, and he is here with his ape playing upon his instrument. Then he desired them to give him some meat and drink: yet I would have you know (quoth he) that he is a dead man. when the unhappy wretch had filled himself and was going out at the gate, a great stone fell from the house and broke his head. Of which blow he fell down and was taken up half dead, and being carried away the next day as the man of God had before said he departed this life: wherein Peter we have to consider how holy men are with fear to be reverenced: for they no question be the temples of God, and when an holy man is enforced to anger, who is then moved but he that dwelleth in that temple: wherefore we have so much the more cause to fear how we provoke such kind of persons to wrath, seeing we know that he is present in their souls, who hath power and might sufficient to inflict what punishment himself best pleaseth.  
At an other time, the foresaid Priest Constantius his nephew, had sold his horse for twelve crowns, which money he laid up in his chest: and being abroad about other business it so happened, that certain poor people pititully begged of the holy Bishop that he would vouchsafe to bestow some thing upon them for the relief of their necessity: The man of God not having any thing to give them, was much grieved, to send them away empty: whiles he was thus troubled, suddenly it came to his mind, how his nephew had sold his horse, and that the money was in his chest: whereupon in his absence by virtuous violence, he broke open the lock, took away the twelve crowns and bestowed them as best pleased himself upon the poor people: Constantius returning home and finding his chest open, looked for his money and finding it not, he began to exclaim, and with great noise and fury to cry out against his uncle, saying: All other can live here in quiet, only I can not. The Bishop hearing him crying out in that manner came unto him, as also the rest of his family and when he began with sweet speech to mitigat his fury: in great anger he replied saying. All other can live with you, only I can not be suffered to be in quiet, give me my money which you have taken out of my chest: The Bishop moved at his words departed 
Churches dedicated to our Ladie●.  away, and went into the church of the blessed virgin Mary, where lifting up his hands with his vestiment upon them, he began standing 
Prayer to our Ladies.  to pray, that she would help him to so much money, that he might quiet the fury of the mad Priest: & casting suddenly his eyes upon the garment that lay between his arms stretched out, he found twelve crowns lying there so fair and bright, as though they had then newly come from the mint: who forth with going out of the church, cast them to the raging Priest with these words. Lo there is your money which you have kept such a stir for, but know you that after my death you shall never be Bishop of this place, and that for your covetous mind. By which true censure of his we gather, that the priest provided that money for the getting of the Bishopric. But the words of the man of God did prevail for the same Constantius ended his life without any further promotion then to the dignity of Priesthood.  
At an other time, two Goths came unto him for hospitality, saying that they were travailing to Ravenna: unto whom he gave with his own hands a little wooden bottle full of wine, enough haply for their dinner: of which notwithstanding they drank until they can to Ravenna, & though they staid jorne days in that city, yet had they no other wine then that which the holy man bestowed upon them, and so likewise they continued until they returned back again to the same venerable Bishop, drinking daily of the same, and yet never lacking wine to serve their necessity: as though in that wooden bottle which he gave them, wine had grown and not there increased.  
Not long since there came from the same country, a certain old man that is a clerk, who reporteth divers notable things of him, which must not be passed over with silence. For he saith that going upon a day into his gardin he found it all full of caterpillars, and seeing all his wortes spoiled, turning himself to them he spoke thus: I adjure you in the name of our Lord jesus Christ, to depart from hence, and not to eat any more of these wortes: after which words those worms did forthwith so vanish away that there was not one to be found in all the whole gardin. But what great marvel is it, to hear such things reported of him that was now a Bishop, being then both by reason of his orders, and also holy conversation of life, grown into favour with almighty God, seeing those are more to be admired which this old clergy man said that he did, being yet but a little boy. For he affirmeth that at such time as Bonifacius dwelled with his mother, and went abroad, that sometime he came home without his shirt and oftentimes without his coat: for no sooner did he see a naked man, but he gave away his clothes, and put them upon him, to th'end that himself might be clothed with a reward in the sight of God: his mother rebuked him often for doing so, and told him that it was no reason that being poor himself he should give away his apparel to other. Upon an other day, going into the barn, she found almost all her wheat which she had provided for the whole year givene away by her son, to the poor: & as she was for very grief thereof beating and tearing of herself, the child of God Bonifacius came, and with the best words he could began to comfort his afflicted mother: but when by no means she would be quieted, he entreated her to go out of the barn where the little wheat that remained was: when she was departed the virtuous youth fell straight way to his prayers: and after a little while going out he brought his mother back again, where she found it as full of wheat as before it was: at the sight of which miracle she being touched in soul, exhorted him to give as he pleased, seeing he could so soon obtain at God's hands what he asked. His mother also kept hens before her door, which a fox that had his bury not far of used to carry away, and upon a certain day, as the youth Bonifacius was standing in the entry, the fox after his old manner came and took away one of the hens: whereupon in all hast he ran to the church, and prostrate there in prayer with loud voice he spoke thus: Is it thy pleasure o Lord that I shall not eat of my mother's hens, for behold the fox doth devour them up: and rising from his prayers, he went out of the church, and straight ways the fox came back again with the hen in his mouth, leaving it where he found it, and forthwith fell down dead in the presence of Bonifacius.  Peter. 
It seemeth strange unto me, that God vouchsafeth in such small things to hear the prayers of them that put their trust in him.  Gregory. 
This falleth out Peter by the great providence of our creator, to th'end that by little things which we receive at his hands, we should hoop for greater: for the holy and simple lad was heard in praying for small matters, that by them he should learn how much he ought to trust in God, when he prayed for things of greater importance.  Peter. 
What you say, pleaseth me very well.   

OF FORTUNATUS BISHOP of the city of Tuderti.  
CHAPTER X.  Gregory. 
AN other man also there was in the same parts called Fortunatus, Bishop of Tuderti, who had a most singular grace in casting out of devils, in so much that sometime he did cast out of possessed bodies whole legions; and by the continual exercise of prayer, he overcame all thiere temptations: julianus who had an office here in our church, and not long since died in this city, was familiarly acquainted with him, by whose relation I learned that which I will now tell you, for by reason of his great and in ward familiarity, often was he present at such miracles as he wrought, and did divers times talk of him to our instruction, and his own comfort.  
A certain noble matron there was, dwelling in the hither parts of Tuscania, that had a daughter in law, which not long after the marriage of her son, was together with he● mother in law, invited to the dedication of the oratory of the blessed martyr S. Sebastian: and the night before this 
Dedication of churches.  solemnity, overcome with carnal pleasure, she could not abstain from her husband: and though in the morning her former delight troubled her conscience, yet shame drove her 
Procession.  forth to the procession, being more ashamed of men, then fearing the judgement of God, and therefore thither she went together with her mother in law. And behold, straight upon the bringing of the relics of S. Sebastian 
Translation of ●eli●es.  the martyr into the oratory, a wicked spirit possessed the foresaid matrons daughter in law, and pitifully tormented her before all the people. The Priest of the oratory beholding her so terribly vexed and lifted up, took a white lynninge cloth and cast upon her; and forth with the devil also entered into him, and because he presumed, above his strength, enforced also he was by his own vexation, to know what himself was. Those that were present took up the young getle woman in thiere hands, and carried her home to her own house: And for as much as she was by the enemy continually and cruelly tormented, her kinsfolk that carnally loved her, & with thiere love did persecuted her, caused her, caused her to be carried for help to certain witches: so utterly to cast away her soul, whose body they went about by sorcery for a time to relieve. Coming into thiere hands, she was by them brought to a river, and there washed in the water, the sorcerers labouring a long time by their inchantementes to cast out the devil, that had possessed her body: but by the wonderful judgement of almighty God it fell ou●, that whiles one by unlawful art was expelled, suddenly a whole legion did enter in. And from that time forward, she began to be tossed with so many varieties of motions, to shriek out in so many sundry tunes, as there were devils in her body. Then her parents consulting together, and confessing thiere own wickedness, carried her to the venerable Bishop Fortunatus and with him they left her: who having taken her to his charge, fell to his prayers many days and nights, and he prayed so much the more earnestly, because ●he had against him in one body, an whole army of devils: and many days passed not, before he made her so safe and ●ounde, as though the devil had never had any power or interest in her body.  
At an other time, the fame servant of almighty God, cast forth a devil out of one that was possessed: which wicked spirit when it was no we night and saw few men stirring in the streets, taking upon him the shape of a stranger, began to go up and down the city crying out: O holy Bishop Fortunatus, behold what he hath done, he hath turned a stranger out of his lodging, and now I seek for a place to rest in, and in his whole city can find none. A certain man sitting in his house by the fire, with his wife and his little son, hearing one to cry out in that manner, went forth, and inquired what the Bishop had done, and withal invited him to his house, where he caused him to set with them by the fire: and as they were among themselves discoursing of divers matters, the same wicked spirit on a sudc●ain entered into his little child, cast him into the fire, and forth with killed him: then the wretched father by the loss of his son in this manner, knew full well, whom he had entertained, and the Bishop turned out of his lodging.  Peter. 
What was the cause, that the old enemy presumed to kill his son, in his own house: who thinking him to be a stranger, voursafed him of lodging and entertainment.  Gregory. 
Many things Peter seem to be good and yet are not, because they be not done with a good mind and intention: and therefore our Saviour saith in the gospel: If they eye be naught, all thy 
Math. 6.  body shall be dark: for when the intention is wicked, all the work that followeth is naught, although it seem to be never so good: and therefore this man who lost his child, though he seemed to give hospitality, yet I think that he took not any pleasure in that work of mercy, but rather in the detraction and infamy of the Bishop: for the punnishement which followed, did declare that his entertainment going before, was not void of sin: for some there be, which are careful to do good works, to th'end they may obscure the virtue of an other man's life; neither take they pleasure in the good thing which they do, but in the conceit of that hurt which thereby they imagine recloundeth to others: and therefore I verily suppose, that this man which gave entertainment to the devil, was more desirous to seem to do a good work then to do it in deed: to th'end that he mighteseme more charitable than the Bishop, in that he entertained him, whom the man of God Fortunarus had thrust out of his house.  Peter. 
It is verily so as you say: for the end of the work declared, that the intent of the doer was not good.  Gregory. 
At an other time likewise, one that had lost his eysighte was brought unto him, who craved his intercession and obtained it: for so soon as the man of God had prayed for him, and made 
A miracle of the sign of the cross.  the sign of the cross upon his eyes, straight ways he received his sight. Beside this, a certain soldiers horse became so mad, that he cold scant be holden by many, and so cruel he was that he rend and tore the flesh of all such as he could reach with his tethe: at length as well as they could they tied him with roopes, and so brought him to the man of God: who putting 
another miracle of the sign of the cross.  forth his hand, made upon his head the sign of the cross, & forth with all his madness departed in such sort, that he became more gentle than ever he was before. Then the soldier seeing his horse so miraculously cured, determined to bestow him upon the Bishop: which because he refused, and yet the other instantly entreated, that he would not reject his poor gift, the holy man took the middle way, and yielded so to the soldiers request, that yet he would not take any reward for the doing of that miracle: for he gave him first so much money as the horse was worth, and then received him: for perceiving that the soldier would have been grieved, if he had refused his courteous offer, upon charity he bought that, whereof he had then no need.  
Neither must I pass over with silence, that which I heard almost twelve days since: for a certain poor old man, was brought unto me (because I loved always to talk with such kind of men) of whom I inquired his country: and understanding that he was of the city of Tuderti, I asked him whether he knew the good old father, Bishop Fortunatus: to which he answered that he knew him, and that very well. Then I beseech you (quoth I) tell me whether you know of any miracles which he did, and because I am very desirous, let me understand what manner of man he was. This man (quoth he) was far different from all those which live in our days, for he obtained at God's hands whatsoever he requested: One of his miracles which cometh to my mind, I will now tell you.  
Certain Goths upon a day travailing not far from the city of Tuderti, as they were in thiere journey to Ravenna, carried away with them two little boys from a place which belonged to the said city. News hereof being brought to the holy Bishop Fortunatus, he sent strait ways, desiring those Goths to come unto him: to whom he spoke very courteously, being willing by fair speech to pacify th●ere fierce & cruel natures: and afterward told them that they should have what money they desired, so they would make restitution of the children: and therefore I beseech you (quoth he) gratify my request in this thing. Then he which seemed to be the chief of them two told him, that whatsoever else he commanded, they were ready to perform, but as for the boys by no means they would let them go. To whom the venerable man (threatening in sweet sort) spoke unto him in this manner: You grieve me good son to see that you will not be ruled by your father; but give me not any such cause of grief, for it is not good that you do: But for all this the Gothe continuing still hard hearted, denied his request, and so went his way, yet coming again the next day, the holy man renewed his former suit, concerning the children: but when he saw that by no means he cold persuade him, in sorrowful manner he spoke thus: well I know that it is not good for you to departed in this manner, and leave me thus afflicted. But the Goth not esteeming his words, returned to his inn, set those children on horseback, and sent them before with his servants, and straight ways himself took horse and followed after: and as he was riding in the same city by the church of S. Peter the Apostle, 
Dedication of churches to Saints.  his horse stumbling, fell down and broke his thigh in such sort that the bone was quite a sunder: up was he taken, and carried back again to his Inn: who in all hast sent after his servants, and caused the boys to be brought back again. Then he sent one to venerable Fortunatus with this message: I beseech you father to send unto me your deacon, who when he was come unto him lying in his bed, he made those boys which before upon no entreaty he would restore to be brought forth, and delivered them to him saying. Go and tell my Lord the Bishop: Behold you have cursed me & I am punished, but I have now sent you those children which before you required, take them, and I beseech you to pray for me: The deacon received the children, and carried them to the Bishop: whereupon the holy manforth with gave his deacon some holy water, saying. Go quickly and cast it upon him where he lieth, who went his way and coming to the Goth, he sprinkled all his body with holy water: and o 
A miracle wrought by holy water.  strange and admirable thing, the holy water no sooner touched his thigh but all the rapture was so healed, and himself so perfectly restored to his former health, that he forsook his bed that very hour, took his horse, & went on his iornye, as though he had never been hurt at all: and thus it fell out, that he which refused for money and upon obedience to restore the children, was by punnishement enforced to do it for nothing. When the old man had told me this strange story, ready he was to proceed unto other: but because I was at that time to make an exhortation to som● that expected me, and the day was well spent, I could not at that time hear any more of the notable acts of venerable Fortunatus; and yet if I might, never would I do any thing else, then give ear to such excellent stories.  
The next day, the same old man reported a thing far more wonderful: for he said that in the same city of Tuderti, there dwelled a good virtuous man called Marcellus, together with two of his sisters, who falling sick, somewhat late upon Easter even departed this life: and because he was to be carried far of, he could not be buried that day. His sisters having now longer respite for his burial, with heavy hearts ran weeping unto the Bishop: where they began to cry out aloud in this manner: we know that thou leadest an Apostolical life, that thou dost heal lepers, restore sight to the blind: come therefore we beseech you, and raise up our dead brother. The venerable man hearing of their brother's death, began himself likewise to weep, desired them to depart, and not to make any such petition unto him, for it is our lords pleasure (quoth he) which no man can resist: when they were gone, the Bishop continued still sad and sorrowful for the good man's death, and the next day being the solemn ●east of Easter, very early in the morning he went with two of his deacons to Marcellus house, and coming to the place where his dead body lay, he fell to his prayers: and when he had made an end, he rose up and sat down by the corpse and with a low voice called the dead man by his name saying, Brother Marcellus: whereat, as though he had been lightly a sleep, and awaked with that voice, he rose up, opened his eyes, and looking upon the Bishop said. O what have you done? o what have you done? to whom the Bishop answered saying, what have I done? Marry (quoth he) yesterday there came two unto me, & discharged my soul out of my body, and carried me away to a good place, and this day one was sent, who bade them carry me back again, because Bishop Fortunatus was gone to mine house. And when he had spoken these words, straight ways he recovered of his sickness, and lived long after. And yet for all this we must not think that he lost that place which he had, because there is no doubt, but that he might by the prayers of his intercessor, live yet more virtuously after his death, who had a care before he died to please almighty God.  
But why do I spend so many words in discoursing of his wonderful life, when as we have so many miracles 
Visitation of relics or Pilgrimage.  even at these days wrought at his body: for as he was wont to do when he lived upon earth, so doth he now continually at his dead bones dispossess devils, and heal such as be sick, so often as men pray for such graces, with faith and devotion. But I mean now to return to the province of Valeria, of which I have heard most notable miracles, from the mouth of Venerable Fortunatus, of whom long before I have made mention, who coming often to visit me, whiles he teporteth olde●stories, continually he bringeth me new delight.   

OF MARTIRIUS A MONK in the province of Valeria.  
CHAPTER XI.  
A Certain man lived in that province called Martirius, who was a very devout servant of almighty God, and gave this testimony of his virtuous life. For upon a certain day the other monks his brethren made an harth-cake forgetting to make upon it the sign of the cross: for in 
The sign of the cross.  that country they use to make a cross upon their loaves, dividing them so into four parts: when the servant of God came, they told him that it was not marked: who seeing it covered with ashes and coals, asked why they did not sign it, & speaking so, he made the sign of the cross with his hand against the coals: which thing while he was in doing, the cake gave a great crack, as though the pan had been broken with the fire: after it was baked and taken out, they found it marked with the sign of the cross, which yet not any corporal touching, but the faith of Martirius had imprinted.   

OF SEVERUS A PRIEST in the same Province.  
CHAPTER XII.  
IN the same country there is a valley, which is called of the plain people Interocrina: in which there lived a certain man of a rare life, called. Severus, who was a Parish priest of the church of our blessed Lad●e the mother of God and perpetual virgin. One that lay at the point of death, sent for him in great haste, desiring him to come with all speed, and by his prayers to make intercession for him, that doing penance for his wickedness, and loosed from his sins, he might depart this life. So it chanced, that the Priest at that time, was busy in pruning of his vines; and therefore he bade them that came for him to go on before, and I will (quoth he) come after by and by: for seeing he had but a little to do, he stayed a pretty while to make an end of that, and when it was dispatched, away he went to visit the sick man: but as he was going, the former messengers met with him saying: Father, why have you staiede so long? Go not now any further, for the man is dead: at which news the good man fell a trembling, and cried out aloud that he had killed him: whereupon he fell a weeping, and in that manner came to the dead corpse, where before the beadle he fell prostrate upon the earth, powringe out of tears. lying there weeping very pitifully, beating his head against the ground, and crying out, that he was guilty of his death, suddenly the dead man returned to life: which many that were present beholding cried out, and began to weep more plentifully for joy, demandinge of him where he had been, and by what means he came back again: to whom he said, Certain cruel men (quoth he) did carry me away: out of whose mouth & nosetrills fire came forth, which I could not endure: and as they were leading me through dark places, suddenly a beautiful young man with others met us, who said unto them that were drawing me forward. Carry him back again, for Severus the priest lamenteth his death, and our Lord for his tears hath given him longer life. Then Severus rose up from the earth, and by his intercession did assist him in doing of penance. And when the sick man that revived, had done penance for his sins by the space of seven days, upon the eight with a cheerful countenance he departed this life. Consider Peter I pray you how dearly our lord loved this Severus, that would not suffer him to be grieved for a little tyme.  Peter. 
They be marvelous strange things which you report; and which before this time I never heard of: but what is the reason that in these days there be not any such men now living.  Gregory. 
I make no doubt Peter: but that there be many such holy men now living, for though they work not the like miracles, yet for all that, may they be as virtuous and as holy. For true judgement of ones life, is to be taken from his virtuous conversation, and not from the working of miracles, for many there be who although they do not any any such strange things, yet are they not in virtue inferior to them that do them.  Peter. 
How I beseech you can it be maintained for true, that there be some that work not any miracles, and yet be as virtuous as they which work them.  Gregory. 
Sure I am that you know very 
Peter chief of the Apostles.  well, that the Apostle S. Paul, is brother to S. Peter, chief of the Apostles in Apostolical principality.  Peter. 
I know that in deed, for no doubt can be made thereof: for though he were the least of the Apostles, yet did he labour more than all they.  Gregory. 
Peter as you well remember, walked with his feet upon the sea: Paul in the sea suffered shipwreck. And in one and the same element, where Paul could not pass with a ship, Peter went upon his feet: by which apparent it is, that though thiere virtue in working of miracles was not alike, yet thiere merit is alike in the kingdom of heaven.  Peter. 
I confess that I am well pleased with that you say, for I know most assuredly that the life, and not the miracles are to be considered: but yet seeing such miracles as be wrought do give testimony of a good life, I beseech you if any more be yet remaining, that you would with the examples and virtuous lives of holy men fcede mine hungry soul.  Gregory. 
Desirous I am to the honour of our blessed Saviour, to tell you some things now concerning the miracles of the man of God venerable S. Bennet: but to do it as it ought, this day is not sufficient wherefore we will here make a pause, and to handle this matter more plentifully, take an other beginning.   
The end of the first book.   

THE SECOND BOOK. OF THE LIFE AND MIRACLES of S. Bennet.  

THE CHAPTERS.  

1. HOw a ceve was broken and mad sound by S. Bennet.  
2. How he overcame a great carn●l tentation.  
3. How he broke a glass with the sign of the cross.  
4. How he cured a monk that had an idle and wandering mind.  
5. How by prayer, he mad water to springe out of a rock, in the top of a mountain.  
6. How he caused an iron bill, to come again into the handle, from the bottom of the water.  
7. How his scholar Maurus walked upon the water.  
8. How he mad a crow, to carry a loaf far of that was poisoned.  
9 How he removed an huge stone by his prayers.  
10. Of the fantastical fire of the k●tchin.  
11. How a little boy a monk, was slain with the ruin of a wall & restored to life.  
12. Of certain monks that eat meat contrary to thiere rule.  
13. How the ho●ye man, knew by revelation that the brother of Valentinian the monk, had eaten in his iornye.  
14. How the counter faitinge of king Totilas was discovered.  
15. How the holy man did prophecy to the same king.  
16. How he dispossessed a clergy man of a devil.  
17. How he did prophecy of the destruction of his own Abbey.  
18. How by revelation he understood of the stolen slaggon of wine.  
19 How by revelation he knew that a monk had received certain napkins.  
20. How he likewise knew the proud thought of one of his own monks.  
21. How in the time of a dearth, two hundred bushels of meal, was found before his cell.  
22. How by vision he gave order for the building of the Abbey of Terracina.  
23. How certain Nuns were absolved after thiere death.  
24. How a certain monk was cast out of his grave.  
25. How a monk forsaking his Abbey was encountered by a dragon.  
26. How he cured one of a leprosy.  
27. How miraculously he provided money for one that was in debt.  
28. How a cruet of glass was thrown upon the stones and not broken.  
29. How an empty barrel was miraculously filled with oil.  
30. How a monk was dispossessed of a devil.  
31. How a country man pinioned, was by his only sight loosed.  
32. How a dead man was restored to life.  
33. Of a miracle wrought by his sister Scolastica.  
34. How and in what manner, he saw his sister's soul going out of her body.  
35. How in vision he saw the world represented before his eyes: and of the soul of Germanus bishop of Capua.  
36. How he wrote the rule of his order.  
37. How he fortold the time of his death.  
38. How a mad woman, lying in his cave was cured.    

THE SECOND BOOK  
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 younger years carried always the mind of an old man: for his age was inferior to his virtue: all vain pleasure he contemned, and though he were in the world, and might freely have enjoyed such commodities as it yieldeth, yet did he nothing esteem it, nor the vanities thereof. He was borne in the province of Nursia of Honourable Parentage, and brought up at Rome in the study of humanity. But for as much as he saw many by reason of such learning to fall to dissolute and and lewd life, he drew back his foot, which he had as it were now set forth into the world, least entering to far in acquaintance therewith, he likewise might have fallen into that dangerous and godless gulf: wherefore giving over his book, and forsaking his father's house & wealth, with a resolute mind only to serve God, he sought for some place, where he might attain to the desire of his holy purpose: and in this sort he departed, instructed with learned ignorance, and furnished with unlearned wisdom. All the notable things and acts of his life I could not learn: but those few, which I mind now to report▪ I had by the relation of four of his disciples: to wit of Constantinus, a most rare and reverent man, who was next Abbot after him. Of Valentinianus, who many years had the charge of the Lateran Abbey. Of Simplicius, who was the third General of his order: and lastly of Honoratus, who is now Abbote of that monastery, in which he first began his holy life.   

HOW HE MADE A BROKEN su●ue hole and found.  
CHAPTER I.  
BEnnet having now given over the school, with a resolute mind to lead his life in the wilderness: his nurse alone which did tenderly love him, woloe not by any means give him over. Coming therefore to a place called Enside and remaining there in the church of S. Peter, in the company of other virtuous men, which for charity ●iued in that place, it fell so out, that his nurse borrowed of the neighbours a sieve to make clean wheat, which being left negligently upon the table, by chance it was broken in two pieces: whereupon she fell pitifully a weeping, because she had borrowed it. The devout and religious youth Bennet, seeing his nurse so lamenting, moved with compassion, took away with him both the pieces of the sieve, and with tears fell to his prayers: and after he had done, rising up he found it so whole, that the place could not be seen where before it was broken: and coming strait to his nurse, and comforting her with good words, he delivered her the sieve safe and sound: which miracle was known to all the inhabitants thereabout, and so much admired, that the townesemen for a perpetual memory, did hang it up at the church door, to the end that not only men then living, but also thiere posterity might understand, how greatly ●ods grace did work with him, upon his first renouncing of the world. The s●eue continued there many years after even to these very troubles of the lombards, where it did hang over the church door.  
But Bennet desiring rather the miseries of the world, than the praises of men: rather to be wearied with labour for God's sake, then to be exalted with transitory commendation: fled privily from his nurse, and went into a desert place called Sublacum, distant almost forty miles from Rome: in which there was a fountain springing forth cool and clear water: the abundance whereof doth first in a broad place make a lake, and afterward running forward, cometh to be a river. As he was travailing to this place, a certain monk called Romanus met him, and demanded whether he went, and understanding his purpose, 
Habit of monks.  he both kept it close, furthered him what he might, vested him with the habit of holy conversation, and as he could, did minister and serve him.  
The man of God Bennet coming to this foresaid place, lined there in a 
An Hermiteslife.  straight cave, where he continued three years unknown to all men, except to Romanus, who lived not far of, under the rule of Abbot Theodacus, and very virtuously did steal certain hours, and likewise sometime a loaf given for his own provision, which he didcarry to Bennet. And because from Romanus cell to that cave there was not any way, by reason of an high rock which did hang over it: Romanus from the top thereof upon a long rope did let down the lose, upon which also with a band he tied a little bell, that by the ringing thereof, the man of God might know when he came with his bread, and so be ready to take it. But the old enemy of mankind, envying at the charity of the one, and the refection of the other, seeing a loaf upon a certain day let down, threw a stone and broke the bell: but yet for all that, Romanus gave not over to serve him by all the possible means he could.  
At length when almighty God was determined to ease Romanus of his pains, and to have Bennets life, for an example known to the world, that such a candle set upon a candlestick, might shine and give light to the church of God, our Lord vouchsafed, to appear unto a certain Priest dwelling a good way of, who had made ready his dinner for Easter day, and spoke thus unto him. Thou hast provided good cheer for thy self, and my servant in such a place is afflicted with hunger: who hearing this, forth with rose up, & upon Easter day itself, with such meat as he had prepared, went to the place, where he sought for the man of God amongst the steep hills, the low valleys and hollow pits, and at length found him in his cave: where after they had prayed together, and sitting dovyne, had given God thanks, and had much spiritual talk, than the Priest said unto him: Rise up brother, and let us dine, because to day is the feast of Easter. To whom the man of God answered, & said, I know that it is Easter with me and a great feast, having found so much favox at God's hands, as this day to enjoy your company (for by reason of his long absence from men, he knew not that it was great solemnity of Easter) But the reverent Priest again did assure him saying. Verily to day is the feast of our lords resurrection, and therefore meet it is not, that you should keep abstinence, and beside I am sent to that end, that we might eat together of such provision as God's goodness hath sent us: whereupon they said grace, & fell to thiere meat, and after they had dined, and bestowed some time in talking, the Priest returned to his church.  
About the same time likewise, certain shepherds found him in that same cave: and at the first, when they espied him through the bushes, & saw his apparel made of skins, they verily thought that it had been some beast: but after they were acquainted with the servant of God, many of them were by his means, converted from thiere beastly life to grace, piety, and devotion. And thus his name in the country there about became famous, and many after this went to visit him, and for corporal meat which they brought him, they carried away spiritual food for thiere souls.   

HOW HE OVERCAME A GREAT tentation of the flesh.  
CHAPTER II.  
Upon a certain day being alone, the temptor was at hand: for a little black bird commonly called a mearle or an owzell began to fly about his face and that so near, as the holy man if he would might have taken it with his hand: but after he had blest himself with the sign of the cross, the bird flow away: 
Blessing with the sign of the ●rosse.  and forthwith the holy man was assaulted with such a terrible tentation of the flesh, as he never felt the like in all his life. A certain woman there was which some time he had seen, the memory of which, the wicked spirit put into his mind, and by the representation of her, did so mightily inflame with concupiscens the soul of God's servant, which did so increase, that almost overcomc with pleasure, he was of mind to have forsaken the wilderness. But suddenly assisted with God's grace he came to himself, and seeing many thick briars and nettle bushes to grow hard by: of he cast his apparel, and threw himself into the midst of them, and there wallowed so long that when he rose up, all his flesh was pitifully torn: and so by the wounds of his body, he cured the wound of his soul, in that he turned pleasure into pain, and by the outward burning of extreme smart, quenched that fire which being nourished before with the fuel of carnal cogitations, did inwardly burn in his soul: and by this means he overcame the sin, because he made a change of the fire. From which time forward as himself did afterward report unto his disciples, he found all tentation of pleasure so subdued, that he never felt any such thing. Many after this began to abandon the world, and to become his scholars. For being now freed from the malady of tentation, worthily and with great reason is he made a master of virtue: for which cause in Exodus, commandment is given by Moses, that the Levites from five and twenty years and upward should serve, but after they came to fifty, that thy should be ordained keepers of the holy vessel.  Peter. 
Somewhat I understand of this testimony alleged: but yet I beseech you to tell me the meaning thereof more fully.  Gregory. 
It is plain Peter, that in youth the tentation of the flesh is hot: but after fifty years the heat of the body waxeth cold, and the souls of faithful people become holy vessels. Wherefore necessary it is that Gods elect servants, whiles they are yet in the heat of tentation, should live in obedience, serve, and be wearied with labour & pains. But when by reason of age the heat of tentation is past, they become keepers of holy vessel: because they then are made the doctors of men's souls.  Peter. 
I can not deny, but that your words have given me full satisfaction: wherefore seeing you have now expounded the meaning of the former text alleged, prosecute I pray as you have begun the rest of the holy man's life.   

HOW BENNET BY THE sign of the holy cross, broke a drinking glass in pieces.  
CHAPTER III.  Gregory. 
WHen this great tentation was thus overcome, the man of God like unto a piece of ground well tilled and weeded: of the seed of virtue, brought forth plentiful store of fruit: and by reason of the great report of his wonderful holy life, his name became very famous. Not far from the place where he remained there was a monastery, the Abbot whereof was dead: whereupon the whole Convent came unto the venerable man Bennet, entreating him very earnestly, that he would vouchsafe to take upon him, the charge and government of thiere Abbey: long time he denied them, saying that thiere manners were divers from his, and therefore that they should never agree together: yet at length overcome with thiere entreaty, he gave his consent. Having now taken upon him the charge of the Abbey, he took order that regular life should be observed, so that none of them could as before they used, through unlawful acts decline from the path of holy conversation, either on the one side, or on the other: which the monks perceiving, they fell into a great rage, accusing themselves that ever they desired him to be thiere Abbot, seeing thiere crooked conditions could not endure his virtuous kind of government: & therefore when they saw that under him they could not live in unlawful sort, & were loath to leave thiere former conversation, and found it hard to be in forced with old minds, to meditate & think upon new things: and because the life of virtuous men, is always grievous to those that be of wicked conditions, some of them began to devise, how they might rid him out of the way: and therefore taking counsel together, they agreed to poison his wine: which being done, and the glass wherein that wine was, according to the custom offered to the Abbot to bless, he putting forth his hand made the sign of the cross, & straight 
A miracle by the sign of the cross  way the glass that was holden far of brake in pieces, as though the sign of the cross had been a stone thrown against it: upon which accident the man of God by & by perceived, that the glass had in it the drink of death, which could not endure the sign of life: and thersore rising up, with a mild countenance, and quiet mind, he called the monks together, and spoke thus unto them. Almighty God have mercy upon you, and forgive you: why have you used me in this manner? did not I tell you before hand, that our manner of living could never agree together? Go your ways, and seek ye out some other father suitable to your own conditions, for I in tend not now to stay any longer a 'mongst you: when he had thus discharged himself, he returned back to the wilderness which so much he loved, and dwelled alone with himself, in the fight of his creator, who beholdeth the hearts of all men.  Peter. 
I understand not very well, what you mean when you say, that he dwelled with himself.  Gregory. 
If the holy man had longer contrary to his own mind, continued his government over those monks, who had all conspired against him, and were far unlike to him in life and conversation: perhaps he should have diminished his own devotion, and somewhat withdrawn the eyes of his soul from the light of contemplation: and being wearied daily with correcting of thiere faults, he should have had the less care of himself, and so haply it might have fallen out, that he should both have lost himself, and yet not found them: for so often as by infectious motion we are carried too far from ourselves, we remain the same men that we were before, and yet be not with ourselves as we were before: because we are wandering about other men's affairs, little considering and looking into the state of our own soul: For shall we say that he was with himself, who went into a far country, and after he had, as we read in the Gospel, 
Luc. 15.  prodigally spent that portion which he received of his father, was glad to serve a citizen, to keep his hogs, and would willingly have filled his hungry belly, with the husks which they did eat: who notwithstanding afterward, when he thought with himself of those goods which he had lost, it is written of him that returning into himself he said: How many hired men in my father's house do abound with bread? If then before he were with himself, from whence did he return home unto himself? and therefore I said that this venerable man did dwell with himself, because carrying himself circumspectly and carefully in the sight of his creator, always considering his own actions, always examining himself, never did he turn the eyes of his soul from himself, to behold ought else whatsoever.  Peter. 
Why then is it written of the Apostle S. Peter, after he was by the Angel delivered out of prison, that returning to himself he said: Now I know verily, 
Act. 12.  that our Lord hath sent his Angel, and hath delivered me from the hand of Herod, and from all the expectation of the people of the jews.  Gregory. 
We are two manner of ways Peter carried out of ourselves, for either we fall under ourselves by sinful cogitation: or else we are by the grace of contemplation lifted above ourselves: for he that kept hogge●, through wandringe of his mind & unclean thoughts, fell under himself: But he whom the Angel delivered out of prison, being also rapt by the Angel into an ecstasy, was in truth out of himself, but yet above himself: Both of them therefore did return unto themselves, the one when he recollected him self, and forsook his lewd kind of life: and the other from the top of contemplation, to have that usual judgement and understanding, which before he had: wherefore venerable Bennet in that solitary wilderness dwelled with himself, because he kept himself, and retired his cogitations within the closet of his own soul: for when the greatness of contemplation rapt him up aloft: out of all question he did then leave himself, under himself.  Peter. 
Your discourse doth very well content me: yet I beseech you to answer me this question, whether he could in conscience give over those monks, whose government he had now taken upon him.  Gregory. 
In mine opinion Peter evil men may with good conscience be tolerated in that community, where there be some good that may be helped and reap commodity. But where there be none good at all, that may receive spiritual profit, often times all labour is lost, that is bestowed in bringing of such to good order, especially if other occasions be offered of doing God presently better service else where: for whose good then, should the holy man have expected, seeing them all to persecute him with one consent: and (that which is not to be passed over with silence) those that be perfect, carry always this mind, that when they perceive thiere labour to be fructelesse in one place, to remove straight to an other, where more good may be done. And for this cause, that notable preacher of the world, who was desirous to be dissolved, and to be with Christ, unto whom to live is Christ and to 
Philip. 1. cap. v. 21.  die is gain: and who not only desired himself to suffer persecution, but did also animate and incourgae others to suffer the same: yet being himself in persecution at Damascus, got a rope and a basket to pass over the wall, and was privily let down: what then? shall we say that Paul was afraid of death, when as himself said, that he desired it for Christ's sake? not so: but when he perceived, that in that place little good was to be done by great labour, he reserved himself to further labour, where more fruit, and better success might be expected: and therefore the valiant soldier of Christ, would not be kept within walls, but sought for a larger field where he might more freely labour for his master. And so in like manner you shall quickly perceive if you mark well, that venerable Bennet forsook not so many in one place, that were unwilling to be taught, as he did in sundry other places raise up from the death of soul many more, that were willing to be instructed.  Peter. 
It is so as you say, and plain reason teacheth it, and the example of S. Paul alleged doth confirm it. But I beseech you to return unto your former purpose, and to prosecut the life of the holy man.  Gregory. 
When as God's servant daily increased in virtue, and became continually more famous for miracles: many were by him in the same place, drawn to the service of almighty God, so that by Christ's assistance he built there twelve Abbeys: over which 
Building of Abbeys  he appointed governors, and in each of them placed twelve monks, and a few he kept with himself, namely such as he thought would more profit, and● be better instructed by his own presence. At that time also many noble and religious men of Rome 
Young children brought up in a monastical life.  came unto him, and committed thiere children to be btoughte up under him, for the service of God. Then also Euicius delivered him Maurus: and Tertullius the Senator, brought Placidus, being thiere sons of great hoop & towardness: of which two, Maurus growing to great virtue, began to be his master's coadjutor: but Placidus, as yet was but a boy of tender years.   

HOW BENNET REFORM A monk, that would not stay at his prayers  
CHAPTER FOUR  
IN one of the monasteries which he had built in those parts, a monk there was, which could not continue at prayers: for when the other monks kneeled down to serve God, his manner was to go forth, and there with wandering mind to busy himself about some earthly and transitory things. And when he had been often by his Abbot admonished of this fault without any amendment, at length he was sent to the man of God, who did likewise very much rebuke him for his folly, yet notwithstanding returning back again, he did scarce two days follow the holy man's admonition: for upon the third day, he fell again to his old custom, & would not abide within at the time of prayer: word whereof being once more sent to the man of God by the father of the Abbey whom he had there appointed, he returned him answer that he would come himself, & reform what was amiss, which he did accordingly: & it fell so out, that when the singing of psalms was ended, and the hour come, in which the monks betook themselves to prayer: the holy man perceived, that the monk which used at that time to go forth, was by a little black boy drawn out by the skirt of his garment: upon which sight, he spoke secretly to Pompeianus, father of the Abbey, and also to Maurus saying. Do you not see who it is, that draweth this monk from his prayers? and they answered him, that they did not. Then let us pray (quoth he) unto God, that you also may behold whom this monk doth follow: and after two days Maurus did see him, but Pompeianus could not. Upon an other day, when the man of God had ended his devotions, he went out of the oratory, where he found the foresaid monk standing idle, whom for the blindness of his heart he struck with a little wand, and from that day forward, he was so freed from all allurement of the little black boy, that he remained quietly at his prayers, as other of the monks did: for the old enemy was so terrified, that he durst not any more suggest any such cogitations: as though by that blow, not the monk, but himself had been strooken.   

OF A FOUNTAIN THAT sprung forth in the top of a mountain, by the prayers of the man of God:  
CHAPTER V.  
Amongst the monasteries which he had built in those parts, three of them were situated upon the rocks of a mountain, so that very painful it was, for the monks to go down and fetch water, especially because the side of the hill was so steep, that there was great fear of danger: and therefore the monks of those Abbeys with one consent came unto the servant of God Bennet, giving him to understand, how laborious it was for them daily to go down unto the lake for water; & therefore they added, that it was very necessary to have them removed to some other places. The man of God comforting them with sweet words, caused them to return back again: and the next night having with him only the little boy Placidus (of whom we spoke before) he ascended up to the rock of that mountain, and continued there a long time in prayer, and when he had done, he took three stones, & laid them in the same place for a mark, & so none of them being privy to that he had done, he returned back to his own Abbey. And the next day when the foresaid monks came again about thiere former business, he said thus unto them: Go your way to the rock, and in the place where you find three stones laid one upon an other, dig a little hole, for almighty God is able to bring forth water in the top of that mountain, and so to ease you of that great labour which you take in fetching it so far: away they went, and came to the rock of the mountain according to his direction, which they found as i● were sweeting drops of water, and after they had with a spade made an hollow place, it was straight ways filled, and water flowed out so abundantly, that it doth plentifully even to this day, springe out and run down from the top, to the very bottom of that hill.   

HOW THE IRON HEAD OF a bill, from the bottom of the water, returned to the handle again.  
CHAPTER VI.  
AT an other time, a certain Goth, poor of spirit, that gave over the world, was received by the man of God: whom on a day he commanded to take a bill, and to cleanse a certain plot of ground from briars, for the making of a gardin, which ground was by the side of a lake. The Goth as he was there labouring, by chance the head of the bill slipped of, and fell into the water, which was so deep, that there was no hope ever to get it again. The poor Gothe in great fear, ran unto Maurus and told him what he had lost, confessing his own fault and negligence: Maurus forth with went to the servant of God, giving him to understand thereof, who came straight ways to the lake: and took the handle out of the Goths hand, and put it into the water, and the iron head by and by ascended from the bottom, and entered again into the handle of the bill, which he delivered to the Gothe saying: Behold here is thy bill again, work on and be sad no more.   

HOW MAURUS WALKED upon the water.  
CHAPTER VII.  
ON a certain day, as venerable Bennet was in his cell, the foresaid young Placidus, the holy man's monk went out to take up water at the lake, and putting down his pail carlessly fell in himself after it, whom the water forth with carried away from the land so far as one may shoot an arrow. The man of God being in his cell by and by knew this, and called in haste for Maurus saying. Brother Maurus run as fast as you can, for Placidus that went to the lake to fetch water is fallen in, and is carried a good way of. A strange thing and since the time of Peter the Apostle never heard of: Maurus craving his father's blessing, and departing in all haste at his commandment, ran to that place upon the water, to which the young lad was carried by force thereof, thinking that he had all that while gone upon the land: and taking fast hold of him by the hear of his head, in all hast he returned back again: and so soon as he was at land, coming to himself he looked behind him, and then knew very well that he had before run upon the water: and that which before he durst not have presumed, being now done and passed, he both marveled, and was afraid at that which he had done. Coming back to the father, and telling him what had happened: the venerable man did not attribute this to his own merits, but to the obedience of Maurus: but Maurus on the contrary, said that it was clone only upon his commandment, and that he had nothing to do in that miracle, not knowing at that time what hat he did. But the friendly contention proceeding of mutual humility, the young youth himself that was saved from drowninge did determine: for he said that he saw when he was drawn out of the water, the Abbots garment upon his head, affirming that it was he that had delivered him from that great danger.  Peter. 
Certainly they be wonderful things which you report, and such as may serve for the edification of many: for mine own part, the more that I hear of his miracles, the more do I still desire.   

HOW A LOAF WAS POIsoned, and carried far of by a crow.  
CHAPTER VIII.  
WHen as the foresaid monasteries were zealous in the love of our Lord jesus Christ: and thiere fame dispersed far and near, and many gave over the secular life, and subdued the passions of thiere soul, under the light yoke of our Saviour: then (as the manner of wicked people is, to envy at that virtue, which themselves desire not to follow) one Florentius Priest of a church hard by, and grandfather to Florentius our subdeacon, possessed with diabolical malice, began to envy the holy man's virtues, to backbite his manner of living, and to withdraw as many as he could from going to visit him: and when he saw that he could not hinder his virtuous procedings, but that on the contrary, the fame of his holy life increased, and many daily upon the very report of his sanctitye, did betake themselves to a better state of life: burning more and more with the coals of envy he became far worse: and though he desired not to imitate his commendable life, yet feign he would have had the reputation of his virtuous conversation. In conclusion so much did malicious envy blind him, and so far did he wade in that sin, that he poisoned a loaf, and sent it to the servant of almighty God, as it were for an holy present. The man of God received it with great thanks, yet not ignorant of that which was hidden within. At dinner time a crow, daily used to come unto him from the next wood, which took bread at his hands: coming that day after his manner, the man of God threw him the loaf which the Priest had sent him, giving him this charge. In the name of jesus Christ our Lord, take up that loaf, and leave it in some such place, where no man may find it. Then the crow opening his mouth, and lifting up his wings, began to hopp up and down about the loaf, and after his manner to cry out, as though he would have said, that he was willing to obey, and yet could not do what he was commanded. The man of God again and again bade him saying: Take it up without fear, and throw it where no man may find it. At length with much ado the crow took it up, and flew away, and after three hours, having dispatched the loaf, he returned back again, and received his usual allowance from the man of God.  
But the venerable father perceiving the Priest so wickedly bend against his life, was far more sorry for him, then grieved for himself. And Florentius seeing that he could not kill the body of the master, laboureth now what he can, to destroy the souls of of his disciples: and for that purpose he sent into the yard of the Abbey before thiere eyes, seven naked young women, which did there take hands together, play and dance a long time before them, to the end that by this means, they might inflame thiere minds to sinful lust: which damnable sight the holy man beholding out of his cell, and fearing the danger, which thereby might enseewe to his younger monks, and considering that all this was done only for the persecutiuge of himself, he gave place to envy: and therefore after he had for those Abbeys and oratory's which he had there built appointed governors, and left some under thiere charge, himself in the company of a few monks removed to an other place. And thus the man of God upon humility, gave place to the others malice: but yet almighty God of justice did severely punish his wickedness. For when the foresaid Priest being in his chamber, understood of the departure of holy Bennet, and was very glad of that news, behold (the whole house beside, continuing safe and sound) that chamber alone in which he was, fell down, and so killed him: which strange accident the holy man's disciple Maurus understanding, straighte-wayes sent him word, he being as yet scarce ten miles of, desitinge him to return again, because the Priest that did persecuted him, was slain: which thing when Bennet heard, he was passing sorrowful and lamented much: both because his enemy died in such sort, and also for that one of his monks rejoiced thereat: and therefore he gave him penance, for that sending such news, he presumed to rejoice at his enemy's death.  Peter. 
The things you report be strange, and much to be wondered at: for in making the rock to yield forth water, I see Moses: and in the iron, which came from the bottom of the lake, I behold Heliseus: in the walking of Maurus upon the water, I perceive Peter: in the obedience of the crow, I contemplate Helias: and in lamenting the death of his enemy, I acknowledge David: and therefore in mine opinion, this one man was full of the spirit of all good men.  Gregory. 
The man of God Bennet had the spirit of the one true God, who by the grace of our redemption, hath filled the hearts of his elect servants, of whom S. johne saith. He was the true 
joh. 1.  light, which doth lighten every man coming into this world. Of whom again, we 
Ibidem.  find it written: Of his fullness we have all received. For God's holy servants might receive virtues of our Lord, but to bestow them upon others they could not: & therefore it was he that gave the signs of miracles to his servants, who promised to give the sign of jonas, to his enemies: so that he 
Math. 12. v. 40.  vouchsafed to die in the sight of the proud, and to rise again before the eyes of the humble: to the end, that they might behold, what they contemned, and those see that, which they ought to worship and love: by reason of which mystery i● cometh to pass, that whereas the proud cast thiere eyes upon the contempt of his death: the humble contrariwise against death, lay hold of the glory of his power and might.  Peter. 
To what places I pray you after this, did the holy man go: and whether did he afterward in them work any miracles or no?  Gregory. 
The holy man changing his place, did not for all that change his enemy. For afterward he endured so much the more grievous battles, by how much he had now the master of all wickedness fighting openly against him. For the town which is called Cassino, standeth upon the side of an high mountain, which containeth as it were in the lap thereof, the foresaid town, and afterwards so riseth in height the space of three miles, that the top thereof, seemeth to touch the very heavens: in this place there was an ancient chapel in which the polished and simple country people, according to the custom of the old gentiles, worshipped the God Apollo: Round about it likewise upon all sides, there were woods for the service of the devils, in which even to that very time, the mad multitude of infidels, did offer most wicked sacrifice: The man of God coming thither, beat in pieces the idol, overthrew the altar, set fire on the woods, and in the temple of Apollo, he built 
Dedication of oratory's to Saints.  the oratory of S. Martin, and where the altar of the same Apollo was, he made an oratory of S. john's and by his continual preaching, he brought the people dwelling in those parts, to embrace the faith of Christ. The old enemy of mankind, not taking this in good part, did not now privily or in a dream, but in open sight present himself to the eyes of that holy father, and with great outcries complained that he had offered him violence. The noise which he made, the monks did hear, but himself they could not see: but as the venerable father told them, he appeared visibly unto him most fell and cruel, and as though with his fiery mouth, and flaming eyes, he would have ●orne him in pieces: what the devil said unto him, all the monks did hear: for first he would call him by his name, and because the man of God vouchsafed him not any answer: then would he fall a revilinge and railing at him: for when he cried out calling him, Blessed Bennet: and yet sound that he gave him no answer, straighteways he would turn his tune and say: Cursed Bennet 
Maledicte: non benedict  and not blessed: what hast though to do with me? and why dost though thus persecuted me? wherefore new battles of the old enemy against the servant of God are to be looked for, against whom willingly did he make war, but against his will, did he give him occasion of many notable victories.   

HOW VENERABLE BENNET by his prayer, removed an huge stone.  
CHAPTER IX.  
Upon a certain day, when the monks ●ere building up the cells of the 〈…〉 bey, there lave a stone which they meant to employ about that business: and when two or three were not able to remove it, they called for more company, but all in vain, for it remained so immovable, as though it had grown to the very earth: whereby they plainly perceived that the devil himself did sit upon it, seeing so many men's hands could not so much as once move it: wherefore finding that thiere own labours could do nothing, they sent for the man of God, to help them with his prayers against the devil, who hindered the removing of that stone. The holy man came, and after some praying, he gave it his blessing, and then they carried it away so quickly, as though it had been of no weight at all.   

OF THE FANTASTICAL fire, which burnt the kitchen.  
CHAPTER X.  
THen the man of God thought good that they should presently before his departure, dig up the ground in the same place, which being done, and a deep hole made, the monks ●ounde there an idol of brass, which being for a little while by chance cast into the kitchen, they beheld fire suddenly to come from it, which to all thiere sight, seemed to set the whole kitchen on fire: for the quenching whereof, the monks by casting on of water made su●● a noise, that the man of God hearing it, came to see what the matter was: and himself beholding not any fire at all, which they said that they did, he boowed down his head forthwith to his prayers, and then he perceived, that they were deluded with fantastical fire, and therefore bade them bless thiere eyes, that they might behold the kitchen safe and sound, & not those fantastical flames, which the devil had falsely devised.   

HOW VENERABLE BENNET revived a boy, crushed to death with the ruin of a wall.  
CHAPTER XI.  
A Gain as the monks were making of a certain wallsom what higher, because that was requisite: the man of God in the mean time was in his cell at his prayers. To whom the old enemy appeared in an insulting manner, telling him, that he was now going to his monks, that were a working: whereof the man of God, in all haste gave them warning, wishing them to look unto themselves, because the devil was at that time coming amongst them. The message was scarce delivered, when as the wicked spirit overthrew the new wall which they were a building, and with the fall, slew a little young child 
Children received into religion.  a monk, who was the son of a certain courtier. At which pitiful chance, all were passing sorry and exceedingly grieved, not so much for the loss of the wall, as for the death of thiere btother: and in all hast they sent this heavy news to the venerable man Bennet: who commanded them to bring unto him the young boy, mangled and maimed as he was, which they did, but yet they could not carry him any otherwise then in a sack: for the stones of the wall had not only broken his limbs, but also his very bones: being in that manner brought unto the man of God, he bade them to lay him in his cell, and in that place upon which he used to pray: and then putting them all forth, he shu●t the door, and fell more instantly to his prayers, than he used at other times: And o strange miracle, for the very same hour he made him sound, and as lively as ever he was before: and sent him again to his former work, that he also might help the monks to make an end of that wall, of whose death the old serpent thought he should have insulted over Bennet, and greatly triumphed.   

HOW BY REVELATION VEnerable Bennet knew, that his monks had eaten out of the monastery.  
CHAPTER XII.  
Among other miracles ●hich the man of God did: he began also to be famous for the spirit of prophecy: as to foretell what was to happen, and to relate unto them that were present, such things as were done in absence. The order of his Abbey was, that when the monks went abroad (to deliver any message,) never to eat or drink any thing out of thiere cloister: and this being diligently observed, according to the prescription of thiere rule, upon a certain day some of the monks went for the upon such business: and being enforced about the dispatch thereof, to tarry somewhat long abroad, it fell so out, that they stayed at the house of a religious woman, where they did eat and refresh themselves. And being late before they came back to the Abbey, they went as the manner was, and asked thiere father's blessing: of whom he demanded where they had eaten: & they said no where: why do you (quoth he) tell an untruth: for did you not go into such a woman's house? & eat such and such kind of meat, and drink so many cups? when they heard him recount so in particular, both where they had stayed, what kind of meat they had eaten, and how often they had drunk, and perceived well that he knew all whatsoever they had done, they fell down trembling at his feet, and confessed that they had done wickedly: who strait ways pardoned them for that fault, perswadinge himself, that they would not any more in his absence presume to do any such thing, seeing they now perceived, that he was present with them in spirit.   

OF THE BROTHER OF VAlentinian the monk, whom the man of God blamed for eating in his journey.  
CHAPTER XIII.  
A brother also of Valentinian the monk, of whom I made mention before, was a lay man, but devout and religious: who used every year, as well to desire the prayers of God's servant, as also to visit his natural brother, to travail from his own house to the abbey: and his manner was, not to eat any thing all that day before he came thither: Being therefore upon a time in h●s iornye, he light into the company of an other, that carried meat about him to eat by the way: who after the day was well spent, spoke unto him in this manner. Come brother (quoth he) let us refresh ourselves, that we faint not in our iornye: to whom he answered, God forbidden: for eat I will not by any means, seeing I am now going to the venerable father Bennet, and my custom is to fast until I see him: the other upon this answer said no more for the space of an hour: But afterward having travailed a little further, again he was in hand with him to eat some thing: yet then likewise he utterly refused, because he meant to go through fasting as he was. His companion was content, and so went forward with him, without taking any thing himself. But when they had now gone very far, and were well wearied with long travailing: at length they came unto a meadow, where there was a fountain, and all such other pleasant things, as use to refresh men's bodies. Then his companion said to him again: Behold here is water, a green meadow and a very sweet place, in which we way refresh ourselves and rest a little, that we may be the better able to dispatch the rest of our iornye: which kind words bewitching his ears, & the pleasant place, flattering his eyes, content he was to yield unto the motion, and so they fell to thiere meat together: and coming after ward in the evening to the Abbey, they brought him to the venerable father Bennet, of whom he desired his blessing: Then the holy man objected against him, what he had done in the way, speaking to him in this manner. How fell it out brother (quoth he) that the devil talking to you, by means of your companion could not at the first nor second time persuade you: but yet he did at the third, and made you do, what best pleased him? The good man hearing these words fell down at his feet, confessing the fault of his frailty: was grieved, and so much the more ashamed of his sin, because he perceived that though he were absent, that yet he did offend in the sigate of that venerable father.  Peter. 
I see well, that the holy man bad in his soul the spirit of Helizeus, who was present with his servant Giezi, being then absent from him.   

HOW THE DISSIMULATION of king Totilas was discovered, and found out by venerable Bennet.  
CHAPTER XIIII.  Gregory. 
YOu must good Peter for a little while be silent, that you may know matters yet far more important. For in the time of the Goths, when To●ilas thiere king understood that the holy man had the spirit of prophecyc: as he was going towards his monastery, he remained in a place some what far of, and before hand sent the father word of his coming: to whom answer was returned, that he might come at his pleasure. The king as he was a man wickedly disposed, thought he would try whether the man of God were a prophet, as it was reported or no. A certain man of his guard he had called Riggo, upon whom he caused his own shoes to be put & to be appareled with his other princely robes, commanding him to go as it were himself to the man of God: & to give the better colour to this devise: he sent three to attend upon him, who especially were always about the king: to wit Vsiltericus, Rudericus, and Blindinus: charging them that in the pre●ence of the servant of God, they should be next about him, and behave them selves in such sort, as though he had been king Totilas indeed: & that diligently they should do unto him all other services, to the end that both by such dutiful kind of behaviour, as also by his purple robes, he might verily be taken for the king himself: Riggo furnished with that brave apparel, and accompanied with many courtiers came unto the Abbey: at which time, the man of God sat a little way of, and when Riggo was come ●o near that he might well understand what the man of God said, then in the hearing of them all, he spoke thus. Put of my good son, put of that apparel, for that which thou hast on, is none of thine: Riggo hearing this, fell straight ways down to the ground, and was very much afraid, for presuming to go about to mock so worthy a man, and all his attendants and servitors fell down likewise to the earth, and after they were up again, they durst not approach any nearer to his presence: but returned back to thiere king, rellinge him with fear, how quickly they were discovered.   

HOW VENERABLE BENNET prophesied to king Totilas: and also to the Bishop of Camisina, such things as were afterward to fall out.  
CHAPTER XV.  
THen Totilas himself in person, went unto the man of God: and seeing him sitting a far of, he durst not come near, but fell down to the ground: whom the holy man (speaking to him twice or thrice) desired to rise up, and at length came unto him, and with his own hands lift him up from the earth, where he lay prostrate: and then entering into talk, he reprehended him for his wicked deeds, and in few words told him all that which should befall him saying. Much wickedness do you daily commit, and many great sins have you done: now at length give over your sinful life: In to the city of Rome shall you enter, and over the sea shall you pass: nine years shall you reign, and in the tenth shall you leave this mortal life: The king hearing these things was wonderfully affra●de, and desiring the holy man to commend him to God in his prayers, he de parted: and from that time forward he was nothing so cruel, as before he had been. Not long after he went to Rome, sailed over into Sicily and in the tenth year of his reign, he lost his kingdom together with his life.  
The Bishop also of Camisina used to visit the servant of God, whom the holy man dearly loved for his virtuous life. The Bishop therefore talking with him of king Totilas, of his taking of Rome, and the destruction of that city, said. This city will be so spoiled and ruined by him, that it will never, be more in habited. To whom the man of God answered: Rome (quoth he) shall not be utterly destroyed by strangers: but shall be so shaken with tempests, lightnings, whirlwinds, & earth quakes, that it will fall to decay 
He seemeth to speak of the invasion of the lombards: see the third book cha. xxxviij.  of itself. The mysteries of which prophecy, we now behold as clear as the day: for we see before our eyes in this very city, by a strange whirlwind the world shaken, houses ruined, and churches overthrown, and buildings rotten with old age we behold daily to fall down: True it is that Honoratus by whose relation I had this, saith not that he received it from his own mouth, but that he had it of other monks, which did hear it themselves.   

OF A CERTAIN CLERGY man, whom venerable Bennet for a time delivered from a devil.  
CHAPTER XVI.  
AT the same time a certain clergy man, that served in the church 
Pilgrimage to the tombs of martyrs. martyrs often help such as be devout unto them.  of Aquinum was possessed: whom the venerable man Constantius bishop of the same city, sent unto many places of holy martyrs for help: but God's holy martyrs, would not deliver him, to the end that the world might know, what great grace was in the servant of God Bennet: wherefore at length he was brought unto him, who praying for help to jesus Christ our Lord, did forthwith cast the old enemy out of the possessed man's body, giving him this charge: Go your way, and hereafter abstain from eating 
Abstinence from flesh  of flesh, and presume not to enter into holy orders, for when soever you shall attempt any such thing, the devil again will have power over you. The man departed safe and sound, and because punishment fresh in memory, useth to terrify the mind, he observed for a time what the man of God had given him in commandment. But after many years, when all his seniors were dead, and he saw his juniors preferred before him to holy orders, he neglected the words of the man of God, as though forgotten through length of time, and took upon him holy orders: whereupon straightewaies the devil that before had left him entered again, and never gave over to torment him, until he had separated his soul from his body.  Peter. 
This holy man as I perceive did know the secret counsel of God: for he saw that this clergy man was delivered to the power of the devil, to the end he should not presume to enter into holy orders.  Gregory. 
Why should he not know the secrets of God, who kept the commandments of God: when as the scripture saith. He that cleaveth unto our Lord, is one 
1. Corint. 6.  spirit with him.  Peter. 
If he that cleaveth unto our Lord be, one spirit with our Lord: what is the meaning of that which the Apostle saith: Who knoweth the sense of 
Rom. 11.  our Lord, or who hath been his counsellor? for it seemeth very inconvenient to be ignorant of his sense, to whom being so united he is made one thing.  Gregory. 
Holy men in that they be one with our Lord, are not ignorant of his sense: for the same Apostle saith: for what 
1. Cor. 2.  man knoweth those things which belong to man, but the spirit of man which is in him. Even so, the things which belong to God, no man knoweth, but the spirit of God: and to show also that he knew such things as belong to God, he addeth straight after. But we 
Ibidem.  have not received the spirit of this world, but the spirit which is of God: And for this cause, again he saith: that eye hath not seen, 
Ibidem.  nor ear heard, nor it hath ascended into the heart of man, those things which God hath prepared for them that love him, but God hath revealed to us by his spirit.  Peter. 
If than the mysteries of God, were revealed to the same Apostle by the spirit of God, why did he then entreating of this question set down these words before hand saying. O the depth of the riches of the wisdom and 
Rom. 11.  knowledge of God: how incomprehensible be his judgements, and his ways investigable. And again whiles I am thus speaking of this matter, an other question cometh to my mind: for the prophet David saith to our Lord: with my lips 
Psal. 118.  have I uttered all the judgements of thy mouth. Wherefore seeing it is less to know, then to utter: what is the reason that S. Paul affirmeth the judgements of God to be incomprehensible: and yet David saith, that he did not only know them, but also with his lips pronounce them.  Gregory. 
To both these questions I have already briefly answered, when I said that holy men in that they be one with our Lord, are not ignorant of the sense of our Lord: For all such, as do devoutly follow our Lord, be also by devotion one with our Lord: and yet  all this, in that they are laden with the burden of thiere corruptible flesh, they be not with God: and so in that they be joined with him, they know the secret judgements of God, and in that they be separated from God, they know them not: for seeing they do not as yet perfectly penetrate his secret mysteries they give testimony that his judgements be incomprehensible: But those that do with thiere soul adhere unto him, and cleaving unto the sayings of the holy scripture, or to secret revelations, acknowledge what they receive: such persons both know these things, and do utter them: for those judgements which God doth conceal they know not, and those which he doth utter they know: & therefore the prophet David when he had said: I have with my lips uttered all the judgements, he addeth immediately of thy mouth: as though he should plainly say. Those judgements 
Psal. 118.  I may both know and utter, which I knew thowe didst speak, for those things which thowe dost not speak, without all question, thou dost conceal from our knowledge. Wherefore the saying of David and S. Paul agree together: for the judgements of God, are incomprehensible: and yet those which himself with his own mouth vouchsafeth to speak, are uttered with men's tongues: because men may come to the knowledge of them, & being revealed, they may be uttered and by no means can be kept secret.  Gregory. 
Now I see the answer to my question. But I pray you to proceed, if any thing yet remaineth to be told of his virtue and miracles.   

HOW THE MAN OF GOD BENnet did foretell the suppression of one of his own Abbeys.  
CHAPTER XVII.  Gregory. 
A Certain noble man called Theoprobus, was by the good counsel of holy Bennet converted: who for his virtue and merit of life, was very intrinsical and familiar with him. This man upon a day coming into his cell, found him weeping very bitterly. And having expected a good while, and yet not seeing him to make an end (for the man of God used not in his prayers to weep, but rather to be sad) he demanded the cause of that his so great heaviness, to whom he answered straightewaye saying: All this Abbey which I have built, and all such things as I have made ready for my brethren, are by the judgement of almighty God, delivered to the gentiles, to be spoiled and overthrown: and scarce could I obtain of God to have thiere lives spared, that should then live in it. His words Theoprobus then heard, but we see them to be proved most true, who know that very Abbey to be now suppressed by the lombards. For not long since in the night time, when the monks were a sleep, they entered in, and spoiled all things, but yet not one man could they retain there, and so almighty God fulfilled what he promised to his faithful servant: for though he gave them the house and all the goods, yet did he preserve thiere lives: In which thing I see that Bennet imitated 
Act. 21.  S. Paul: whose ship though it lost all the goods, yet for his comfort he had the lives of all that were in his company bestowed upon him, so that no one man was cast away.   

HOW BLESSED BENNET knew the hiding away of a flag on of wine.  
CHAPTER XVIII.  
Upon a certain time Exhilaratus our monk a lay brother, whom you know, was sent by his master to the monastery of the man of God, to carry him two wooden bottles commonly called flagons, full of wine: who in the way as he was going, hid one of them in a bush for himself, and presented the other to venerable Bennet: who took it very thanckefullye, and when the man was going away, he gave him this warning. Take heed my son (quoth he) that if drinckest not of that flagon which thou hast hidden in the bush: but first be careful to boowe it down, and thou shalt find what is with in it: the poor man thus pitifully confounded by the man of God, went his way, and coming back to the place where the flagon was hidden, and desirous to try the truth of that was told him, as he was boowinge it down a snake straight ways leapt forth. Then Exhilaratus perceiving what was gotten into the wine, began to be afraid of that wickedness which he had committed.   

HOW THE MAN OF GOD knew that one of his monks had received certain handkerchefs.  
CHAPTER XIX.  
NOt far from his Abbey, there was a village, in which very many men had by the sermons of Bennet, been converted from idolatry to the true faith of Christ. Certain Nuns also there were in the same town, to whom he did often send some of his monks to preach unto them, for the good of thiere souls. Upon a day one that was sent, after he had made an end of his exhortation, by the entreaty of the Nuns took certain small napkins, and hide them for his own use in his bosom: whom upon his return to the Abbey, the man of God very sharply rebuked, saying. How cometh it to pass brother, that sin is entered into your bosom? At which words the monk was much amazed: for he had quite forgotten, what he had put there: and therefore knew not any cause why he should deserve that reprehension: whereupon the holy man spoke to him in plain terms and said: was not I present when you took the hand-kercheffes of the Nuns, and put them up in your bosom for your own private use. The monk hearing this, fell down at his feet, and was sorry that he had behaved himself so indiscreetly: forth he drew those napkins from his bosom, and three we them all away.   

HOW HOLY BENNET knew the proud thought of one of his monks.  
CHAPTER XX.  
Upon a time, while the venerable Father was at supper, one of his monk; who was the son of a great man, held the candle: and as he was standing there, and the other at his meat, he began to entertain a proud cogitation in his mind, and to speak thus within himself: who is he, that I thus wait upon at supper, and hold him the candle? and who am I, that I should do him any such service? Upon which thought straight ways the holy man turned himself, and with severe reprehension spoke thus unto him. Sign your heart brother, for what is it that you say? sign your heart: and forthwith he called an other of the monks, and bade him take the candle out of his hands, and commanded him to give over his waiting, and to repose himself: who being demanded of the monks, what it was that he thought, told them, how in 
If saints in mortal flesh, may know the thoughts of our heart: much more the immortal Saints in heaven  wardelye he swollen with pride, and what he spoke against the man of God, secretly in his own heart. Then they all saw very well that nothing could be hidden from venerable Bennet, seeing the very sound of men's inward thoughts, came unto his ears.   

OF TWO HVNDRED BUSSHELS of meal, found before the man of God's cell.  
CHAPTER XXI.  
AT an other time, there was a great dearche in the same country of Campania: so that all kind of people tasted of the misery: and all the wheat of Bennets monastery was spent, and likewise all the bread, so that there remained no more than five loaves for dinner: The venerable man beholding the monks sad, both rebuked them modestly for thiere pusillanimity, and again did comfort them with this promise: why (quoth he) are you so grieved in your minds for lack of bread? indeed too day some want there is, but to morrow you shall have plenty: and so it fell out, for the next day two hundred busshells of meal was found in sacks before his cell door, which almighty God sent them: but by whom, or what means, that is unknown to this very day: which miracle when the monks saw, they gave God thanks, and by this learned in want, not to make any doubt of plenty.  Peter. 
Tell me I pray you, whether this servant of God had always the spirit of prophecy, when himself pleased, or only at certain times.  Gregory. 
The spirit of prophecy doth not always illuminate the minds of the prophets: because as it is written of the holy Ghost, that he breatheth where 
joh. 3.  he will: so we are also to know, that he doth breath likewise for what cause, and when he pleaseth. And hereof it cometh, that when king David demanded of Nathan whether he might 
1. Paralip. 17.  build a temple for the honour of God, the prophet Nathan gave his consent: and yet afterward utterly for bad it. From hence likewise it proceedeth, that when Helizeus saw the woman weeping, and knew not the cause, he said to his servant, that did trouble her: Let 
4. Reg. 4.  her alone, for her soul is in grief, and God hath concealed it from me, and hath not told me. Which thing almighty God of great piety so disposeth: for giving at some times, the spirit of prophecy, and at other times withdrawing it, he doth both lift up the prophets minds on high, and yet doth preserve them in humility: that by the gift of the spirit, they may know what they are by God's grace: and at other times destitute of the same spirit, may understand what they are of themselves.  Peter. 
There is very great reason for that you say. But I pray you, let me hear more of the venerable man Bennet, if there be any thing else that cometh to your remembrance.   

HOW BY VISION, VENERABLE Bennet disposed the building of the Abbey of Taracina.  
CHAPTER XXII.  Gregory. 
AT an other time he was desired by a certa●ne virtuous man, to bulide an abbey for his monks upon his ground, not far from the city of Taracina. The holy man was content, and appointed an abbot & Prior, with divers monks under them: and when they were departing he promised that upon such a day, he would come and show them in what place the oratory should be made, and where the refectory should stand, and all the other necessary rooms: and so they taking his blessing went there way: and against the day appointed, which they greatly expected, they made all such things ready as were necessary to entertain him, and those that should come in his company. But the very night before, the man of God in sleep appeared to the Abbot and the Prior, and particularly described unto them, where each place and office was to be builded. And when they were both risen, they conferred together what either of them had seen in thiere sleep: but yet not giving full credit to that vision, they expected the man of God himself in person, according to his promise. But when they saw that he came not, they returned back unto him very sorowfullye, saying: we expected father that you should have come according to promise, and told us where each place should have been built, which yet you did not. To whom he answered, why say you so good brethren? Did not I come as I promised you? and when they asked at what time it was: why (quoth he) did not I appear to either of you in your sleep, and appointed how and where every place was to be builded. Go your way and according to that platform which you then ●awe build up the Abbey. At which words they much marveled, and returning back, they caused it to b● builded in such sort, as they had been taught of him by revelation.  Peter. 
Gladly would I learn, by what means, that could be done, to wit, that he should go so far to tell thèm that thing in thiere sleep, which they should both hear and know by vision.  Gregory. 
Why do you Peter seek out and doubt, in what manner this thing was done? For certain it is, that the soul is of a more noble nature than the body. And by authority of scripture we know, that the prophet Abacuch was carried from judea, with that dinner which he had, and was suddenly set in Chaldea: by which meat the prophet Daniel was relieved: & presently 
Daniel. cap. 14.  after was brought back again to judea. If than Abacuch could in a moment with his body go so far, and carry provision for an other man's dinner: what marvel is it, if the holy father Bennet obtained grace to go in spirit and to inform the souls of his brethren that were a sleep, concerning such things as were necessary: and that as Abacuch about corporal meat went corporally, so Bennet should go spiritually about the dispatch of spiritual business.  Peter. 
I confess that your words have satisfied my doubtful mind. But I would know what manner of man he was in his ordinary talk and conversation.   

OF CERTAIN NUNS absolved after thiere death.  
CHAPTER XXIII.  
HIs common talk Peter was usually full of virtue: for his heart conversed so above in heaven, that no words could in vain proceed from his mouth. And if at any time he spoke ought, yet not as one that determined what was best to be done, but only in a threatnnige manner, his speech in that case was so effectual and forcible, as though he had not doubtfully or uncertainly, but assuredly pronounced and given sentence●. For not far from his Abbey there lived two Nuns in a place by themselves, borne of worshipful parentage: whom a religious good man did serve for the dispatch of thiere outward business. But as nobility of family, doth in some breed ignobility of mind, and makes them in conversation to show less humility, because they remember still what superiority they had above others: even so was it with these Nuns: for they had not yet learned to temper thiere tongues, and keep them under with 
The habit of Nuns  the bridle of thiere habit: for often did they by thiere indiscreet speech provoke the foresaid religious man to anger: who having borne with them a long time, at length he complained to the man of God, and told him with what reproachful words they ●ntreated him: where upon he sent them by and by this message saying. amend your tongues, otherwise I do excommunicate you: which sentence of excommunication notwithstanding he did not then presently pronounce against them, but only threatened if they amended not them selves: But they for all this, changed thiere conditions nothing at all: both which not long after departed this life, and were buried in the church: and when 
Solemn mass.  solemn mass was celebrated in the same church, and the Deacon according to custom said with loud voice, if any there be that do not communicate let them depart: the nurse which used to give unto our Lord an 
Offering for the dead.  offering for them, beheld them at that time to rise out of thiere graves & to departed the church. Having often times, at those words of the Deacon seen them leave the church, and that they could not tarry within, she remembered what message the man of God sent them wh●les they were yet alive. For he told them, that he did deprive them of the communion, unless they did amend their tongues and conditions. Then with great sorrow, the whole matter was signified to the man of God, who straightways with his own hands gave an oblation saying Go your ways and cause this to be offered 
Oblation for the dead.  unto our Lord for them, and they shall not remain any longer excommunicate: which oblation being offered for them, & the Deacon as he used, crying out, that such as did not communicate should depart, they were not seen any more to go out of the church: whereby it was certain that seeing they did not depart with them which did not communicate, that they had received the communion of our Lord, by the hands of his servant.  Peter. 
It is very strange that you report: for how could he though a venerable and most holy man, yet living in mortal body, lose those souls which stood now before the invisible judgement of God.  Gregory. 
Was he not yet Peter mortal, that heard from our Saviour: whatsoever 
Math. 16  thou shall bind upon earth, it shall be bound also in the heavens: & whatsoever thou shalt lose in earth, shall be loosed also in the heavens. whose place of binding and loosing those have at this time, which by faith and virtuous life possess the place of holy government: and to be stowe such power upon earthly men, the creator of heaven and earth, desconded from heaven to earth: and that flesh might judge of spiritual things, God who for man's sake was made flesh, vouchsafed to bestow upon him: for from thence our weakness did rise up above itself, from whence the strength of God was weakened under itself.  Peter. 
For the virtue of his miracles, your words do yield a very good reason.   

OF A BOY THAT AFTER HIS burial was cast out of his grave.  
CHAPTER XXIIII.  Gregory. 
Upon a certain day, a young boy that was a monk, loving his parents more than reason would, went from the Abbey to thiere house, not craving the father's blessing before hand: and the same day that he came home unto them, he departed this life. And being buried, his body the next day after, was found cast out of the grave: which they caused again to be put in, and again the day following, they found it as before. Then in great hast they went to the man of God, sell down at his feet, & with many tears beseeched him, that he would vouchsafe him that was dead of his favour. To whom the man of God with his own hands delivered the holy communion of our lords body saying: Go and lay with great 
The Sacrament was not buried with him, but only laid upon his breast and taken of again  reverence this our lords body upon his breast, and so bury him: which when they had done, the dead corpse after that remained quietly in the grave. By which you perceive Peter of what merit he was with our Lord jesus Christ, seeing the earth would not give entertainment to his body, who departed this world out of Bennets favour.  Peter. 
I perceive it very well, and do wonderfully admire it.   

HOW A MONK FORESAKING the Abbey, met with a dragon in the way.  
CHAPTER XXV.  Gregory. 
A Certain monk there was so inconstant and fickle of mind, that he would needs give over the Abbey: for which fault of his, the man of God d●d daily rebuke him, and often times give him good admonitions: but yet for all this, by no means would he tarry amongst them, and therefore continual suit he made that he might be discharged. The venerable man upon a time wearied with his importunity, in anger bade him depart, who was no sooner out of the Abbey gate, but he found a dragon in the way expecting him with open mouth, which being about to devour him, he began in great fear and trembling to cry out aloud, saying. Help, help: for this dragon will eat me up. At which noise the monks running out, dragon they saw none, but finding him there shaking & trembling, they brought him back again to the Abbey, who forth with promised that he would never more forsake the monastery, and so ever after he continued in his profession: for by the prayers of the holy man, he saw the dragon coming against him, whom before when he saw not, he did willingly follow.   

HOW HOLY BENNET CURED a boy of the leprosy.  
CHAPTER XXVI.  
But I must not here pass over with silence, that which I had by relation of the honourable man Anthonye, who said that his father's boy was so pitifully punished with a leprosy, that all his hear fell of, his body swelled, and filthy corruption did openly come forth. Who being sent by his father to the man of God, he was by him quickly restored to his former health.   

HOW BENNET FOUND MONEY miraculously to relieve a poor man.  
CHAPTER XXVIII.  
NEither is that to be omitted, which one of his disciples called Peregrinus used to tell: for he said that upon a certain day, an honest man who was in debt, found no other means to help himself, but thought it his best way, to acquaint the man of God with his necessity: whereupon he came to the Abbey, and finding the servant of almighty God, gave him to understand, how he was troubled by his creditor fortwelue shillings which he did owe him: To whom the venerable man said, that himself had not so much money, yet giving him comfortable words he said: Go your ways, and after two days come to me again, for I can not presently help you: in which two days after his manner he bestowed himself in prayer: & when upon the third day the poor man came back, there were found suddenly upon the chest of the Abbey which was full of corn thirteen shillings: which the man of God caused to be given to him that required but twelve, both to discharge his debt, and also to defray his own charges. But now will I return to speak of such things, as I had from the mouth of his own scholars, mentioned before in the beginning of this book. A certain man there was who had an enemy that did notably spite and malign him, whose damnable hatred proceeded so far, that he poisoned his drink, which although it killed him not, yet did it change his skin in such sort, that it was of many colours, as though he had been infected with a leprosy: but the man of God restored him to his former health: for so soon as he touched him, forthwith all that variety of colours departed from his body.   

HOW A CRVET OF GLASS was thrown upon the stones, and not broken.  
CHAPTER XXVIII.  
AT such time as there was a great dearth in Campania, the man of God had given away all the wealth of the Abbey to poor people, so that in the cellar there was no thing left but a little oil in a glass. A certain subdeacon called Agapitus came unto him, instantly craving that he would bestow a little oil upon him. Our lords servant that was resolved to give away all upon earth, that he might find all in heaven, commanded that oil to be given him: but the monk that kep●e the cellar heard what the father commanded, yet did he not perform it● Who inquiring not long after whether he had given that which he willed, the monk told him that he had not, adding that if he had given it away, that there was not any left for the Conversed. Then in an anger he commanded others to take that glass with the oil, and to throw it out at the window, to the end that nothing might remain in the Abbey contrary to obedience. The monks did so and threw it out at a window, under which there was an huge downfall, full of rough and craggy stones upon which the glass did light, but yet continued for all that so sound, as though it had never been thrown out at all, for neither the glass was broken nor any of the oil shed. Then the man of God did command it to be taken up again, and whole as it was to be given unto him that desired it, and in the presence of the other brethren he reprehended the disobedient monk, both for his infidelity, and also for his proud mind.   

HOW AN empty BARREL was filled with oil.  
CHAPTER XXIX.  
AFter which reprehension, with the rest of his brethren he sell to praying, and in the place where they were, there stood an empty barrel with a cover upon it: and as the holy man continued in his prayers, the oil within did so increase, that the cover began to be lifted up, and at length fell down, and the oil that was now higher than the mouth of the barrel, began to run over upon the paviment, which so soon as the servant of God Bennet beheld, forth with he gave over his prayers, and the oil likewise ceased to overflow the barrel. Then did he more at large admonish that mistrusting and disobedient monk, that he would learn to have faith and humility, who upon so wholesome an admonition was ashamed, because the venerable father had by miracle shown, the power of almighty God, as before he told him when he did first rebuke him: and so no cause there was why any should afterward doubt of his promise, seeing at one and the same time, for a small glass almost empty which he gave away, he bestowed upon them an whole barrel full of oil.   

HOW BENNET DELIVERED a monk from a devil.  
CHAPTER XXX.  
Upon a certain time as he was going to the oratory of S. johne, which is in the top of the mountain: the old enemy of mankind upon a mule like a physician, met him carrying in his hand an horn and a mortar. And when he demanded whether he was going. To your monks (quoth he) to give them a drench. The venerable father went forward to his prayers, and when he had done, he returned in all haste, but the wicked spirit found an old monk drawing of water, in to whom he entered, and straightways cast him upon the ground, and grievously tormented him. The man of God coming from his prayers, and seeing him in such pitiful case gave him only a little blow with his hand, and at the same instant he cast out that cruel devil, so that he durst not any more presume to enter in.  Peter. 
I would gladly know, whether he obtained always by prayer, to work such notable miracles: or else sometimes did them only at his will and pleasure.  Gregory. 
Such as be the devout servants of God, when necessity require●●, use to work miracles both manner of ways: so that sometime they estecte wonderful things by their prayers, and sometime only by their power and authority: for S. johne saith. So 
john. 1.  many as received him, he gave them power to be made the sons of God. They than that by power be the sons of God, what marvel is it if by power they be able to do wonderful things. And that both ways they work miracles, 
Act. 9 Act. 5.  we learn of S. Peter: who by his prayers did raise up Tabytha; and by his sharp reprehension did sentence Ananias and Saphira to death for their dying. For we read not, that in the death of them he prayed at all, but only rebuked them for that sin which they had committed. Certain therefore it is, that sometimes they do these things by power, and sometimes by prayer: for Ananias and Saphira by a severe rebuke, S. Peter deprived of life: and by prayer restored Tabytha to life. And for proof of this I will now tell you of two miracles, which the faithful servant of God Bennet did, in which it shall appear most plainly, that he wrought the one by that power which God gave him: and obtained the other by virtue of his prayers.   

OF A COUNTRY FELLOW, that with the only sight of the man of God, was loosed from his bands.  
CHAPTER XXXI.  
A Certain Goth there was called Galla, an Arrian he retike, who in the time of king Totilas, did with such monstrous cruelty persecute religious men of the Catholic church, that what Priest or monk soever came in his presence he never departed alive. This man on a certain day set upon rapine and pillage, pitifully tormented a poor country man, to make him confess where his money and wealth was: who overcome with extremity of pain said, that he had committed all his substance to the custody of Bennet, the servant of God: and this he did, to the end that his tormenter giving credit to his words, might at least for a while surcease from his horrible cruelty. Galla hearing this tormented him no longer: but binding his arms fast with strong cords, drove him before his horse, to bring him unto this Bennet, who as he said had his wealth in keeping. The country fellow thus pinyoned and running before him, carried him to the holy man's Abbey, where he found him sitting before the gate, reading upon a book: Then turning back to Galla that came raging after, he said. This is father Bennet of whom I told you: who looking upon him, in a great fury, thinking to deal as terribly with him, as he had with others, cried out aloud to him saying. Rise up sirrah, rise up, and deliver me quickly such wealth as though haste of this man's in keeping. The man of God hearing such a noise, straighteways lift up his eyes from reading, and beheld both him, and the country fellow: and turning his eyes to his bands, very strangely they fell from his arms and that so quickly, as no man with any haste could have undone them. Galla seeing him so wonderfully and quickly loosed, fell straight a trembling, and prostrating himself upon the earth, boowed down his cruel and stiff neck to the holy man's feet, and with humility did commend himself to his prayers. But the venerable man for all this rose not up from his reading, but calling for some of his monks, commanded them to have him in, and to give him some meat. And when he was brought back again, he gave him a good lesson, admonishing him not to use any more such rigour and cruel dealing. His proud mind thus taken down, away he went, but durst not demand after that any thing of the country fellow, whom the man of God not with hands, but only with his eyes had loosed from his bands. And this is that Peter which I told you, that those which in a more familiar sort serve God, do sometime by a certain power and authority bestowed upon them work miracles. For he that sitting still did appease the fury of that cruel Gothe, and unloose with his eyes those knots and cords, which did pinion the innocent man's arms, did plainly show by the quickens of the miracle, that he had received power to work all that which he did. And now will I likewise tell you of an other miracle, which by prayer he obtained at God's hands.   

HOW BY PRAYER VENERABLE Bennet raised up a dead child.  
CHAPTER XXXII.  
Being upon a day gone out with his monks to work in the field, a country man carrying the corpse of his dead son, came to the gate of the Abbey, lamenting the loss of his child: and inquiring for holy Bennet, they told him that he was abroad with his monks in the field. Down at the gate he laid the dead body, and with great sorrow of soul ran in haste to seek out the venerable father. At the same time the man of God was returning home ward from work with his monks: whom so soon as he saw, he began to cry out, give me my son, give me my son. The man of God amazed at these words, stood still, & said: what have I taken away your son? No no quoth the sorrowful father, but he is dead, come for Christ jesus sake and restore him to life. The servant of God, hearing him speak in that manner, & seeing his monks upon compassion to solicit the poor man's suit, with great sorrow of mind he said. Away my good brethren, away: Such miracles are not for us to work, but for the blessed Apostles why will you lay such a burden upon me, as my weakness can not bear? But the poor man whom excessive grief enforced, would not give over his petition, but swore that he would never depart, except he did raise up his son. Where is he then quoth God's servant? he answered, that his body lay at the gate of the Abbey: to which place when the man of God came with his monks, he kneeled down and lay upon the body of the little child, and rising, he held up his hands towards heaven, and said: Behold not o Lord my sins, but the faith of this man, than desireth to have his son raised to life, and restore that soul to the body, which thou hast taken away. He had scarce spoken these words, and behold the soul returned back again, and there with the child's body began to tremble in such sort that all which were present, did behold it in strange manner to pant and shake. Then he took it by the hand & gave it to his father, but alive & in health. Certain it is Peter, that this miracle was not in his own power, for which prostrate upon the ground he prayed so earnestly.  Peter. 
All is most true that before you said, for what you affirmed in words, you have now verified by examples and works. But tell me I beseech you, whether holy men can do all such things as they please, and obtain at God's hands whatsoever they desire.   

OF A MIRACLE WROUGHT by his sister Scholastica.  
CHAPTER XXXIII.  Gregory. 
WHat man is there Peter in this world, that is in greater favour with God, then S. Paul was: who yet three times desired our Lord ro be delivered from the prick of the flesh, and obtained not his petition. Concerning which point also I 
2. Cor. 12.  must needs tell you, how there was one thing which the venerable father Bennet would have done, and yet he could not. For his filter called Scholastica, 
Young children dedicated to a religious life.  dedicated from her infancy to our Lord, used once a year to come and visit her brother. To whom the man of God went not far from the gate, to a place that did belong to the Abbey, there to give her entertainment. And she coming thither on a time according to her custom, her venerable brother with his monks went to meet her, where they spent the whole day in the praises of God and spiritual talk: and when it was almost night they supped together, & as they were yet sitting at the ●able talking of devoin matters, and darkness came on, the-holy nun his sister entreated him to stay there all night, that they might spend it in discoursing of the joys of heaven. But by no persuasion would he agree unto that, saying that he might not by any means tarry all night out of his Abbey. At that time, the sky was so clear that no cloud was to be seen. The Nun receiving this denial of her brother, joining her hands together laid them upon the table: and so bowing down her head upon them, she made her prayers to almighty God: and lifting her head from the table, there fell suddenly such a tempest of lightning and thundringe, and such abundance of rain, that neither venerable Bennet, nor his monks that were with him, could put their head out of door: for the holy Nun resting her head upon her hands, poured forth such a flood of tears upon the table, that she drew the clear air to a watery sky, so that after the end of her devotions, that storm of rain followed: and her prayer and the rain did so meet together, that as she lifted up her head from the table, the thunder began, so that in one and the very same instant, she lifted up her head and brought down the rain. The man of God seeing that he could not by reason of such thunder and lightening and great abundance of rain return back to his Abbey, began to be heavy and to complain of his sister, saying. God forgive you, what have you done? to whom she answered: I desired you to stay, and you would not hear me, I have desired our good Lord, and he hath vouchsafed to grant my petition: wherefore if you can now depart a God's name return to your monastery, and leave me here alone. But the good father being not able to go for the tarried there against his will, where willingly before he would not stay. And so by that means they watched all night, and with spiritual and heavenly talk did mutually comfort one an other: and therefore by this we see as I said before, that he would have had that thing, which yet he could not: for if we respect the venerable man's mind, no question but he would have had the same fair weather to have continued as it was, when he set forth, but he found that a miracle did prevent his desire, which by the power of almighty God, a woman's prayers had, wrought. And it is not a thing to be marveled at, that a woman which of long time had not seen her brother, might do more at that time than he could, seeing according to the saying of S. john. 
1. john: 4.  God is charity and therefore of right she did more which loved more.  Peter. 
I confess that I am wonderfully pleased with that which you tell me.   

HOW BENNET SAW THE soul of his sister, ascend into heaven.  
CHAPTER XXXIIII.  Gregory. 
THe next day, the venerable woman returned to her Nonnerye, and the man of God to his Abbey: who three days after standing in his cell, and lifting up his eyes to heaven, beheld the soul of his sister, (which was departed from her body) in the likeness of a dove to ascend into heaven: who rejoicing much to see her great glory, with hymns and laudes gave thanks to almighty God, and did impart the news of this her death to his monks, whom also he sent presently, to bring her corpse to his Abbey, to have it buried in that grave, which he had provided for himself: by means whereof it fell out that as their souls were always one in God whiles they lived, so their bodies continued together after their death.   

HOW HE SAW THE WHOLE world represented before his eyes: and also the soul of Germanus, Bishop of Capua ascending to heaven.  
CHAPTER XXXV.  
AT an other time Seruandus the Deacon, and Abbot of that monastery, which in times past was founded by the noble man Liberius in the country of Campania, used ordinarily to come and visit the man of God: and the reason why he came so often was, because himself also was a man full of heavenly doctrine: and so thy two had often together sp●rituall conference, to the end that albe it they could not perfectly feed upon the celestial food of heaven, yet by means of such sweet discourses, they might at least, with longing and fervent desire, taste of those ●oyes and divine delights: When it was time to go to rest, the venerable father Bennet reposed himself in the top of a tower, at the foot whereof Seruandus the Deacon was lodged, so that one payer of stairs went to them both: before the ●ower there was a certain large room in which both their disciples did lie. The man of God Bennet being diligent in watching, rose early up before the time of matins (his monks being yet at rest) and came to the window of his chamber, where he offered up his prayers to almighty God. Standing there, all on a sudden in the dead of the night as he looked forth, he saw a light, which banished away the darkness of the night, and glittered with such brighenes, that the light which did shine in the midst of darkness, was far more clear them the light of the day. Upon this fight a marvelous strange thing followed, for as himself did afterward report, the whole world gathered as it were together under one beam of the sun was presented before his eyes, and whiles the venerable father stood attentively beholding the brightness of that glittering light, he saw the soul of Germanies' Bishop of Capita, in a fiery globe to be carried up by Angels into heaven. Then desirous to have some witness of this so notable a miracle, he called with a very loud voice Seruandus the Deacon twice or thrice by his name, who troubled at such an unusual crying out of the man of God, went up in all haste, and looking for the saw not any thing else, but a little remnant of the light, but wondering at so great a miracle, the man of God told him all in order, what he had seen, and sending by and by to the town of Cassino, he commanded the religious man Theoprobus to dispatch one that night to the city of Capua, to learn what was become of Germanus thiere Bishop: which being done, the messenger found that reverend Prelate departed this life, and inquiring curiously the time, he understood that he died at that very instant, in which the man of God beheld him ascending v● to heaven.  Peter. 
A strange thing and very much to be admired: But whereas you say, that the whole world as it were under one sun beam was presented before his eyes, as I must needs confess that in myself I never had experience of any such thing, so neither can I conceive, by what means the whole world can be seen of any one man.  Gregory. 
Assure yourself Peter of that which I speak: to wit that all creatures be as it were nothing to that soul, which beholdeth the creator: for though it see but a glimpse of that light which is in the creator, yet very small do all things seem that be created: for by means of that supernatural light, the capacity of the inward soul is enlarged: and is in God so extended, that it is far above the world: yea and the soul of him that seethe in this manner, is also above itself: for being rapt up in the light of God, it is inwardly in it self enlarged above itself, and when it is so exalted and looketh downward, then doth it comprehend how little all that is, which before in former baseness it could not comprehend. The man of God therefore who saw the fiery globe, and the Angels returning to heaven, out of all doubt could not see these things but in the light of God: what marvel then is it, if he saw the world gathered together before him, who rap● up in the light of his soul, was at that time out of the world. But albeit we say, that the world was gathered together besoore his eyes, yet were not heaven and earth drawn into any lesser room than they be of them selves, but the soul of the beholder was more enlarged, which rapt in God might without difficulty see that which is under God, and therefore in that light which appeared to his outward eyes, the inward light which was in his soul, ravished the mind of the beholder to supernal things, and showed him how small all earthly things were.  Peter. 
I perceive now that it was to my more profit, that I understood you not before: seeing by reason of my slow capacity, you have delivered so notable an exposition. But now, because you have made me througlye to understand these things, I beseech you to continue on your former narration.   

HOW HOLY BENNET WROT a rule for his monks.  
CHAPTER XXXVI.  
DEsirous I am Peter to tell you many things of this venerable father, but some of purpose I set pass, because I make haste to entreat also of the acts of other holy men: yet I would not have you to be ignorant, but that the man of God amongst so many miracles, for which he was so famous in the world, was also sufficiently learned in divinity: for he wrote a rule for his monks, both excellent for discretion and also eloquent for the style. Of whose life and conversation if any be curious to know further, he may in the institution of that rule, understand all his manner of life and discipline: for the holy man could not otherwise teach, than himself lived.   

HOW VENERABLE BENNET did prophecy to his monks, the time of his own death.  
CHAPTER XXXVII.  
THe same year in which he departed this life, he told the day of his holy death to his monks, some of which did live daily with him, and some dwelled far of, willing those that were present to keep it secret, and telling them that were absent, by what token they should know that he was dead. Six days before he left this world, he gave order to have his sepulchre opened, and forthwith falling into an ague, he began with burning heat to wax faint, and when as the sickness daily increased, upon the sixth day he commanded his monks to carry him into the oratory, where he did arm himself with receiving the body and blood of our Saviour Christ: and having his weak body holden up betwixt the hands of his disciples, he stood with his own lift up to heaven, and as he was in that manner praying, he gave up the Ghost. Upon which day two monks, one being in his cell, and the other far distant, had concerning him one and the self same vision: for thy saw all the way from the holy man's cell, towards the east evene up to heavene, hung and adorned with tapestry, and shining with an infinite number of lamps, at the top whereof a man reverently attired, stood and demanded if they knew who passed that way, to whom they answered saying, that they knew not. Then he spoke thus unto them: This is the way (quoth he) by which the beloved servant of God Bennet is ascended up to heaven. And by this means as his monks that were present knew of the death of the holy man, so likewise they which were absent by the token which he foretold them, had intelligence of the same thing. Buried he was in the oratory of S. johne Baptist which himself built, when he overthrew the altar of Apollo: who also in that cave in which he first dwelled, even to his very time, worketh miracles, if the faith of them that pray, requireth the same.   

HOW A MAD WOMAN WAS cured in his cave.  
CHAPTER XXXVIII.  
FOr the thing which I mean now to rehearse fell out lately. A certain woman falling mad, lost the use of reason so far, that she walked up and down day and night, in mountains and valle is, in woods and fields, and rested only in that place, where extreme weariness enforced her to stay: Upon a day it fell so out, that albeit she wandered at random, yet she miss not the right way: for she came to the cave of the blessed man Bennet: and not knowing any thing, in she went, & reposed herself there that night, and rising up in the morning, she departed as sound in sense & well in her wits, as though she had never been distracted in her whole life, and so continued always after even to her dying day.  Peter. 
What is the reason that in the patronage of martyrs we often times find, that they do not afford so great benefits by their bodies, as they do by 
Saints relics work miracles.  other of their relics: and do there work greater miracles, where themselves be not present.  Gregory. 
Where the holy martyrs lie in their bodies, there is no doubt Peter but that they are able to work many miracles, yea and also do work infinite, to such as seek them with a pure mind. But for as much as simple people 
Saints in heaven hear our prayers. Prayer to Saints.  might have some doubt whether they be present, and do in those places hear their prayers where their bodies be not, necessary it is, that they should in those places show greater miracles, where weak souls may most doubt of their presence. But he whose mind is fixed in God, hath so much the greater merit of his faith, in that he both knoweth that they rest not there in body, and yet be there present to hear our prayers. And therefore our Saviour himself to increase the faith of his disciples said. If I do not depart, 
joh. 16.  the comforter will not come unto you: for seeing certain it is, that the comforting spirit doth always proceed from the father and the son, why doth the son say, that he will depart that the comforter may come, who never is absent from the son. But because the disciples beholding our Lord in flesh, did always desire to see him with their corporal eyes, very well did he say unto them, unless I do go away, the comforter will not come: as though he had plainly told them: If I do not with draw my body, I can not let you understand what the love of the spiritis: & except you give over to love my carnal presence, never will you learn to affect me with true spiritual love.  Peter. 
That you say pleaseth me very well.  Gregory. 
Let us now for a while give over our discourse, to the end that if we mean to prosecute the miracles of other Saints, we may through silence be the more able to perform it.   
The end of the second book.   


THE CHAPTERS OF THE third BOOK.  

1. OF Paulinus bishop of the city of Nola.  
2. of Pope john.  
3. Of Pope Agapitus.  
4. Of Datius bishop of Milan.  
5. Of Sabinus bishop of Camisina.  
6. Of Cassius' bishop of Narni.  
7. Of Andrew bishop of Funda.  
8. Of Constantius Bishop of Aquinunt.  
9 Of Frigidianus Bishop of Luna.  
10. Of Sabinus Bishop of Placentia, who by his letters made the river of Poe, to retire into his channel.  
11. Of Cerbonius Bishop of Populonium.  
12. Of Fulgentius Bishop of Otricoly.  
13. Of Herculanus Bishop of Perusium.  
14. Of the servant of God Isaac.  
15. Of the servants of God, Euthitius and Florentius.  
16. Of Martius the monk of mount Marsico.  
17. Of a monk dwelling in the mountain called Argentario: who raised up, a dead man.  
18. Of Bennet the monk.  
19 Of the church of S. Zeno the martyr, into which the swelling waters came not any further than to the door.  
20. Of Steven a Priest in the Province of Valeria  
21. Of a Nun that with her only authority dispossessed a devil.  
22. Of a Priest in the province of Valeria that held a these at his sepulchre.  
23. Of the Abbot of mount Preneste and his Priest.  
24. Of Theodorus clerk of S. Peter's church in Rome.  
25. Of Abundius clerk of the same church.  
26. Of a solitary monk.  
27. Of forty country men that were martyred, because they would not eat flesh sacrificed to Idols.  
28. Of a great multitude of captives, that were slain, because they would not adore a goats head.  
29. Of an Arrian Bishop strooken blind.  
30. Of a church of the Arrians, consecrated catholicklye in the city of Rome.  
31. Of Ermigildus the son of Livigildus, king of the Visegothes put to death by his father, for the catholic faith.  
32. Of certain Bishops of afric, that had for defence of the catholic faith, their tongues cut out by the Arrians: and yet spoke as perfectly as they did before.  
33. Of the servant of God Eleutherius.  
34. How many kind of compunctions there be.  
35. Of Amantius a Priest in the country of Tuscania.  
36. Of Maximianus Bishop of Siracusa.  
37. Of Sanctulus a Priest in the province of Nursia.  
38. Of a vision, which appeared to Redemptus Bishop of Ferenti.    

THE third BOOK OF S. GREGORY'S DIALOGVES.  
BEING careful to entreat of such fathers as lived not long since, I passed over the worthy acts of those that were in former times: so that I had almost forgot the miracle of Paulinus Bishop of Nolas who both for time was more ancient, and for virtue more notable than many of those which I have spoken of: wherefore I will now spenke of him, but as briefly as I can. For as the life and actions of good men are soon known to such as be like them, so the famous name of Venerable Paulinus became known to mine holy elders, and his admirable fact served for their instruction: Who for their gravity and old years are as well to be credited, as if that which they reported, they had seen with their own eyes.   

OF S. PAULINUS BISHOP of the city of Nola.  
CHAPTER I.  
WHen as in the time of the cruel Vandals, that part of Italy which is called Campania, was overrun and sacked, and many were from thence carried captive into Africa: then the servant of God Paulinus, bestowed all the wealth of his Bishopric upon prisoners and poor people. And not having now any thing more left, a certain widow came unto him, lamenting how her son was taken prisonner by one that was son in law to the king of the Vandals, and by him carried away to be his slave: and therefore she besought him, that he would vouchsafe to help her with a ransom for the redeeming of her son: But the man of God seeking what he had to give the poor woman, found nothing left but himself alone, and therefore he answered her in this manner. Good woman nothing have I to help the withal but myself, and therefore take me, & a God's name say that I am your servant, and see whether he will receive me for his slave, and so set your son at liberty: which words she hearing from the mouth of so notable a man, took them rather for a mock, then to proceed indeed from true compassion. But as he was an eloquent man, and passing well learned in humanity, so did he quickly persuade the doubtful woman to give credit to his words, and not to be afraid to offer a Bishop for the ransom of her son: whereupon away they traviled both into Asfricke. And when the kings son in law ca●e abroad, the widow put up her petition concerning her son, humbly beseeching him that he would vouchsafe to set him now at liberty, and bestow him upon his mother. But the barbarous man swelling with pride and puffed up with the joy of transitory prosperity, refused not only to do it, but disdained also to give any ear to her petition. This way therefore taking no success, the desolate widow tried the next, and said unto him: Behold I give you here this man in stead of him, only take compassion on me and restore me mine only son: At which words he casting his eyes upon Paulinus, and seeing him to have an honest and good face, asked him, of what occupation he was, to whom the man of God answered: Trade or occupation I can none, but some skill I have in keeping of a gardin. This pleased the Pagan very well, whereupon he admitted him for his servant, and restored the widow her son, with whom she departed out of Africa, and Paulinus took charge of the gardin. The kings son in law coming often into the gardin, demanded certain questions of his new man, and perceiving him to be very wise and of good judgement, he began to give over the company of his old familiar friends, and conversed much with his gardener, taking great pleasure in his talk. Every day Paulinus brought him to his table divers sorts of green herbs, and after dinner returned to his gardin. After he had used this a long time: upon a day as his master and he were in secret talk together, Paulinus spoke unto him in this manner. Consider my Lord what is your best course, and how the kingdom of the Vandals shall be disposed of, for the king is to die shortly: which news because he was in special grace with the king, he gave him to understand, adding that his gardener, who was a passing wise man had told him so much. The king hearing this, was desirous to see the man he spoke of: Your Majesty (quoth he) shall see him, for his manner is to bring me in daily fresh herbs for my dinner, and I will give order that he shall do it in your presence: which direction being given, as the king sat at dinner, Paulinus came in, bringing with him divers sallettes & fresh herbs: whom so soon as the king beheld he fell a trembling, and sending for Paulinus master, (who by the marriage of his daughter was so near allied unto him) acquainted him with that secret which before he had concealed, saying. It is very true that which you have heard, for the last night in a dream, I saw certain judges in their seats sitting upon me, amongst whom this man also sat for one: and by their sentence that whip was taken from me, which for the punishment of others some time I had. But inquire I pray you, what he is, for I do not think one of so great merit to be an ordinary man, as he outwardly seemeth. Then the kings son in law took Paulinus in secret, and asked him what he was: to whom the man of God answered: your servant I am (quoth he) whom you took for the ransom of the widows son: but when he would not be satisfied with that answer, but did instantly press him to tell, not what he was now, but what he had been in his own country, and did urge him very often to answer to this point: the man of God adivered so strictlye, not being able any longer to deny his request, told him that he was a Bishop: which his master and Lord hearing became wonderfully afraid, and humbly offered him saying: demand what you will, that you may be well rewardred of me, and so return home to your country. To whom the man of God Paulinus said. One thing there is where in you may much pleasure me, and that is, to set at liberty all those that be of my city: which fute he obtained, for straight ways throughout Africa all were sought out their ships laden with wheat, and to give venerable Paulinus satisfaction, they were all discharged, and in his company sent home: and not long after the king of the Vandals died, and so he lost that whip and severe government, which to his own destruction, and the punishment of Christians by God's providence he had before received. And thus it came to pass, that Paulinus the servant of almighty God told truth, and he that voluntarily alone made himself a bondman, returned not back alone, but with many from captivity: imitating him who took upon him the form of a servant, that we should not be servants to sin: for Paulinus following his example, became himself for a time a servant alone, that afterward he might be made free with many.  Peter. 
When I hear that which I can not imitate, I desire rather to weep then to say any thing.  Gregory. 
Concerning this holy man's death, it remaineth yet in the records of his own church, how that he was with a pain of his side brought to the last cast: and that whiles all the rest of the house stood sound, the chamber only in which he lay sick, was shaken with an earth quake, and so his soul was loosed from his body: and by this means it fell out, that they were all strooken with a great fear that might have seen Paulinus departing this life. But because his virtue by that which I spoke of before is sufficiently handled, now if you please we will come to other miracles, which are both known to many, and which I have heard by the relation of such persons, that I can make no doubt but that they be most true.   

OF SAINT JOHN THE Pope.  
CHAPTER II.  
IN the time of the Goths, when the most blessed man john Bishop of this church of Rome, travailed to the Emperor justinian th'elder, he came into the country of Corinth, where he lacked an horse to ride upon: which a certain noble man understanding, lent him that horse which because he was gentle, his wife used for her own saddle, with order that when he came where he could provide himself of an other, his wives horse should be sent back again. And so the Bishop rod upon him, until he came to a certain place where he got an other, and then he returned that which he had borrowed. But afterward when his wife came to take his back, as before she used, by no means could she do it, because the horse having carried so great a Bishop, would not suffer a woman to come any more upon his back, & therefore he began with monstrous snorting, neighing and continual stirring, as it were in scorn, to show that he could not bear any woman, upon whom the Pope himself had ridden: which thing her husband wisely considering, strait ways sent him again to the holy man, beseeching him to accept of that horse which by riding, he had dedicated to his own service. Of the same man, an other miracle is also reported by our ancestors, to wit that in Constantinople, when he came to the gate called Aurea, where he was met with great numbers of people, in the presence of them all, he restored sight to a blind man that did instantly crave it: for laying his hand upon him, he banished away that darkness which possessed his eyes.   

OF S. AGAPITUS THE Pope.  
CHAPTER III.  
NOt long after, about business concerning the Goths, the most blessed man Agapitus Bishop of this holy church of Rome (in which by God's providence I do now serve) went to the Emperor justinian. And as he was travailing through Grece, a dumb and lame man was brought unto him for help. The holy man carefully demanded of his kinsfolk, that brought him thither and stood there weeping, whether they did believe that it was in his power to cure him: who answered, that they did firmly hope that he might help him in the virtue of God by the authority of S. Peter: upon which words forthwith the venerable man fell to his prayers, and beginning solemn 
The sacrifice of the mass.  mass, he offered sacrifice in the sight of almighty God: which being ended, he came from the altar, took the lame man by the hand and straightways in the presence and fight of all the people, he restored him to the use of his legs: and after he had put our lords body into his mouth, 
The real presence.  that tongue which long time before had not spoken, was loosed. At which miracle all did wonder and began to weep for joy: and forthwith both fear and reverence possessed their minds, beholding what Agapitus could do in the power of our Lord, by the help of S. Peter.   

OF DATIUS BISHOP OF Milan.  
CHAPTER FOUR  
IN the time of the same Emperor, Datius Bishop of Milan, about matters of religion, travailed to Constantinople. And coming to C●rinthe he sought for a large house to receive him and his company, and could scarce find any: at length he saw a far of a fair great house, which he commanded to be provided for him: and when the inhabitants of that place, told him that it was for many years haunted by the devil, and therefore stood empty: so much the sooner quoth the venerable man, ought we to lodge in it, if the wicked spirit hath taken possession thereof, and will nor suffer men to dwell in it. Whereupon he gave order to have it made ready: which being done, he went without all fear to combat with the old enemy. In the dead of the night when the man of God was a sleep, the devil began with an huge noise and great outcry, to imitate the roaring of lions, the bleatinge of sheep, the braying of asses, the hissing of serpents, the grunting of hogs, and the skreaking of rats. Darius' suddenly awaked with the noise of so many beasts rose up, and in great anger spoke aloud to the old serpent, and said: Thowe art served well though wretched creature: thou art he that didst say, I will 
Isai. 14.  place my seat in the north, and I will be like to the highest: & now through thy pride, see how thou art become like unto hogs and rats: & if that wouldest needs unworthily be like unto God, behold how thou dost now according to thy deserts imitate brute beasts: At these words the wicked serpent was as I may well term it ashamed, that he was so disgratiously and basely put down, for well may I say that he was ashamed, who never after troubled that house with any such terrible and monstrous shapes as before he did: for ever after that time, Christian men did inhabit the same: for so soon as one man that was a true and faithful christian took possession thereof, the lying and faith less spirit straightways did forsake it. But I will now surcease from speaking of things done in former times, and come to such miracles as have happened in our own days.   

OF SABINUS BISHOP OF Camisina.  
CHAPTER V.  
Certain religious men well known in the province of Apulia, do report that which many both far and near know to be most true, and that is of Sabinus Bishop of Camisina: who by reason of his great age was become so blind that he saw nothing at all. And for as much as Totilas King of the Goths hearing that he had the gift of prophecy, and would not believe it, but was desirous to prove whether it were so or no, it fell so out, that coming into those parts, the man of God did invite him to dinner. And when the meat was brought in, the King would not sit at the table, but sat beside at the right hand of venerable Sabinus: and when the bishops man brought him as he used to do a cup of wine, the King softly put forth his hand, took the cup, and gave it himself to the Bishop, to try whether he could tell who he was that gave him the wine: Then the man of God taking the cup, but not seeing him that did deliver it, said: Blessed be that hand. At which words the King very merrily blushed, because albeit he was taken, yet did he find that gift in the man of God, which before he desired to know. The same reverent man to give good example of life to others, lived until he was passing old: which nothing pleased his archdeacon, that desired his Bishopric: and therefore upon ambition he sought how to dispatch him with poison, and for that purpose corrupted his cup bearer, who overcome with money, offered the Bishop at dinner, that poison in his wine which he had received of the Archdeacon. The holy man knowing what he brought, willed himself to drink that which he offered him: The wretch trembled at those words, and perceiving his villainy to be derected, thought better to drink it, and so quickly dispatch himself, then with shame to suffer torments for the sin of so horrible a murder: but as he was putting the cup to his mouth, the man of God hindered him saying: Do not take it, but give it me, and I will drink it myself, but go thy way, and tell him that gave it the, that I will drink the poison, but yet shall he never live to be bishop: And so blessing the 
Blessing with the sign of the cross.  cup with the sign of the cross he drunk it without any harm at all: at which very time the Archdeacon being in an other place departed this life: as though that poison had by the bishops mouth passed to his Archdeacon's bowels: for although he had no corporal poison to kill him, yet the venom of his own malice, did destroy him in the sight of the everlasting judge.  Peter. 
These be strange things, and much in our days to be wondered at: yet the life of the man is such, that he which knoweth his holy conversation, hath no such cause to marvel at the miracle.   

OF CASSIUS BISHOP OF Narny.  
CHAPTER VI.  Gregory. 
NEither can I Peter pass over with silence that thing, which many of the city of Narny, which be here present affirm to be most true. For in the time of the same Goths, the foresaid King Totilas coming to Narnie, Cassius a man of venerable life, Bishop of the same city went forth to meet him, whom the king utterly contemned because his face was high coloured, thinking that it proceeded not from any other cause then drinking. But almighty God, to show how worthy a man was despised, permitted a wicked spirit before his whole army, in the fields of Narnie, where the King also himself was, to possess one of his guard, and cruelly to torment him. Straightways was he brought to the venerable man Cassius in the presence of the King: who praying to God for him, and making the sign of the cross, forth with he 
The virtue of the sign of the cross.  cast out the devil, so that never after he durst presume any more to enter into his body. And by this means it fell out, that the barbarous King from that day forward, did with his heart much reverence the servant of God, whom before by his face he judged to be a man of no account: for seeing him now to be one of such power and virtue, he gave over those proud thoughts which before he had conceived.   

OF ANDREW BISHOP of Funda.  
CHAPTER VII.  
But as I am thus busied in telling the acts of holy men, there cometh to my mind, what God of his great mercy did for Andrew, Bishop of the city of Funda: which no table story I wish all so to read, that they which have dedicated themselves to 
bishops dedicated to continency.  continency, presume not in any wise to dwell amongst women: lest in time of tentation, their soul per●she the sooner, by having that at hand, which is unlawfully desired. Neither is the story which I report, either doubtful or uncertain: for so many witnesses to justify the truth thereof may be produced, as there be almost inhabitants in that city. When therefore this venerable man Andrew lived virtuously, & with diligent care, answerable to his priestly function, lead a continent and chaste life: he kept in his house a certain Nun, which also had remained with him before he was preferred to that dignity: for assuring himself of his own continency, and nothing doubting of hers, content he was to let her remain still in his house: which thing the devil took as an occasion to assault him with tentation: and so he began to present before the eyes of his mind, the form of that woman, that by such allurements he might have his heart wholly possessed with ungodly thoughts. In the mean time it fell so out, that a jew was travailing from Campania to Rome, who drawing nigh to the city of Funda, was so overtaken with night, that he knew not where to jodge, and therefore not findge any better commodity, he retired himself into a temple of the God Apollo, which was not far of, meaning there to repose himself: but much afraid he was, to 
The sign of the cross used in old tyme.  lie in so a wicked and sacrilegious a place: for which cause though he believed not what we teach of the cross, yet he though good to arm himself with that sign. About midnight as he lay waking for very fear of that forlorn and desert temple, and looked suddenly about him, he espied a troop of wicked spirits walking before an other of greater authority: who coming in took up his place, and sat down in the body of the temple: where he began diligently to inquire of those his servants, how they had bestowed their time, and what villainy they had done in the world. And when each one told what he had done against God's servants, out stepped a companion, and made solemn relation, what a notable tentation of carnality, he had put into the mind of Bishop Andrew, concerning that Nun which he kept in his palace: where unto whiles the master devil gave attentive ear, considering with himself what a notable gain it would be, to undo the soul of so holy a man: the former devil went on with his tale and said, that the very evening before he assaulted him so mightily, that he drew him so far forth, that he did merrily strike the said Nun upon the back. The wicked serpent and old enemy of mankind hearing this joyful news, exhorted his agent with very fair words, diligently to labour about the effecting of that thing, which he had already so well begun, that for so notable a piece of service, as the contriving the spiritual ruin of that virtuous Prelate, he might have a singular reward above all his fellows. The jew who all this while lay waking, and heard all that which they said, was wonderfully afraid: at length the master devil sent some of his followers to see who he was, and how he durst presume to lodge in their temple: when they were come, and had narrowly viewed him, they found that he was marked with the mystical sign of the cross: whereat they marveled and said. Alas alas, here is an empty vessel, but 
The sign of the cross protected a jowe.  yet it is signed: which news the res● of those hellhounds hearing, suddenly vanished away. The jew who had seen all that, which then passed among them, presently rose up, and in all haste, sped himself to the Bishop, whom he found in the church: and taking him a side, he demanded with what tentation he was troubled: but shame so prevailed, that by no means he would confess the truth. Then the jew replied and told him, that he had cast his eyes wickedly upon such a one of God's servants: But the Bishop would not acknowledge that there was any such thing: Why do you deny it quoth the jew, for is it not so true that yesternight you were brought so far by sinful tentation, that you did strike her on the back: When the Bishop by these particularities, perceived that the matter was broken forth, he humbly confessed what before he obstinately denied. Then the jew moved with compassion to his soul, and tendering his credit, told him by what means he came to the knowledge thereof, and what he heard of him, in that assembly of wicked spirits. The Bishop hearing this, fell prostrate upon the earth, and betook himself to his prayers: and strait after he discharged out of his house, not only that Nun, but all other w●men that attended upon her. And not long after, he converted the temple of Apollo, into an oratory of the blessed 
Churches dedicated to Saints.  Apostle S. Andrew: and never after was he troubled with that carnal tentation: and the jew by whose means he was so mercifully preserved, he brought to everlasting salvation: for he baptised him, and made him a member of holy church. And thus by God's providence, the jew having care of the spiritual health of an other, attained also himself the singular benefit of the same: and almighty God by the same means, brought one to embrace piety and virtue, by which he preserved an other in an holy and godly life.  Peter. 
This history which I have heard worketh in me fear, and yet withal giveth me cause of hoop.  Gregory. 
That is not amiss Peter, for necessary it is, that we should both trust upon the mercy of God, and yet considering our own frailty, be afraid: for we have now heard how one of the cedars of Paradise was shaken, and yet not blown down, to the end that knowing our own infirmity, we should both tremble at his shaking, and yet conceive hoop, in that he was not overthrown, but kept his standing still.   

OF CONSTANTIUS BISHOP of Aquinum.  
CHAPTER VIII.  
COnstantius likewise a man of holy life, was Bishop of Aquinum, who not long since died, in the time of Pope johne of blessed memory, my predecessor: many that knew him familiarly, say that he had the gift of prophecy. And amongst divers other things which he did, religious and honest men then present report that lying upon his death bed, the citizens that stood about him wept bitterly & asked him with tears, who should be their father and Bishop after him. To whom by the spirit of prophecy he answered, saying: After Constantius, you shall have a muletour, and after a muletour, a fuller of cloth: and these men (quoth he) be now in the city of Aquinum: and having spoken these prophetical words, he gave up the Ghost. After whose departure one Andrew his Deacon, was made Bishop: who in times past had kept mules and post horses. And when he died, one jovinus was preferred to that dignity, who in former times had been a fuller in the same city: in whose days all the citizens were so wasted, some by the sword of barbarous people, and some by a terrible plague: that after his death, neither could any be found to be made Bishop, nor yet any people for whose sake he should be created. And so the saying of the man of God was fulfilled, in that, his church after the death of two that followed him, had no Bishop at all.   

OF FRIGIDIANUS BISHOP of Luca.  
CHAPTER IX.  
But I must not forget to tell you, what I heard of the reverent man Venantius, Bishop of Luna, some two days ago: who said that there was nigh unto him, a man of rare virtue called Frigidianus, Bishop of Luca, who wrought a strange miracle, which as he saith all the inhabitants of that place do speak of, and it was this. Hard by the walls of the city, there runneth a river called Anser, which divers times doth so swell and overflow the banks, that it drowneth many acres of ground, & spoileth much corn and fruit. The inhabitants enforced by necessity, seeing that this did often happen, went about by all means possible to turn the stream an other way: but when they had bestowed much labour, yet could they not cause it to leave the old channel. Whereupon the man of God Frigidianus, made a little rake, and came to the river, where all alone he bestowed some time in prayer: and then he commanded the river to follow him, and going before, he drew his rake over such places as he thought good, and the whole river forsaking the old channel did follow him, and kept possession of that, which the holy man by that sign of his rake had appointed: and so never afterward did it hurt any more either corn or other things planted for the maintenance of men.   

OF SABINUS BISHOP OF Placentia.  
CHAPTER X.  
THe same Venantius told me likewise an other miracle, done as he said in the city of Placentia, which one john the servant of God, and a man of credit living now here amongst us, and who was borne and brought up in that city, affirmeth also to be most true. For in that town of Placentia, they say that there was a Bishop of wonfull virtue, called Sabinus: who understanding by one of his Deacons, that the great river of Poe was broken forth, and had overflowed the land which belonged to the church, and done much harm, he bade him go unto the river, and deliver it this message from him. The Bishop commandeth you to retire, and keep your self within your own bounds. His Deacon hearing these words, scornfully contemned to be employed in any such business. Then the man of God Sabinus sent for a notary, and willed him to write these words. Sabinus the servant of our Lord jesus Christ, sendeth admonition to Poe. I command the in the name of our Lord jesus Christ, that thou come not out of thy channel, nor presume any more to hurt the lands of the church. This short letter he bade the Notary write, and when he had so done, to go and cast it into the river. The Notary did as he bade him, and the river obeyed the precept of the holy man, for straightways it withdrew itself from the churche-landes, returned to his own channel, and never presumed any more to overflow those grounds. By which fact Peter the pride of disobedient men is confounded, seeing that the very senseless element in the name of jesus, obeyed the holy man's commandment.   

OF CERBONIUS BISHOP of Populonium.  
CHAPTER XI.  
CErbonius also a man of holy life, Bishop of Populonium, hath made great proof in our time of his rare virtue. For being much given to hospitality, upon a certain day he gave entertainment to divers soldiers, which for fear of the Goths (that passed likewise by his house) he conveyed out of the way, and so saved their lives from those wicked men. Totilas their impious king having intelligence thereof, in great rage and cruelty commanded him to be brought unto a place called Merulis, (eight miles from Populonium) where he remained with his whole army, and in the sight of the people to be cast unto wild bears to be devoured. And because the wicked king would needs be present himself, to behold the Bishop torn in pieces, great store of people were likewise assembled, to see that pitiful pageant. The Bishop was brought forth, and a terrible bear provided, that might in cruel manner tear his body in pieces, so to satisfy the mind of that bloody King. Out of his den was the beast let lose, who in great fury and haste, set upon the Bishop: but suddenly forgetting all cruelty, with bowed neck and humble head, he began to lick his feet: to give them all to understand, that men carried towards the man of God the hearts of beasts, and the beast as it were the heart of a man. At this sight the people with great showtinge and outcries, declared how highly they did admire the holy man: & the King himself was moved to have him in great reverence: and so by God's providence it fell out, that he which before refused to obey and follow God by saving the Bishop's life, was brought to do it by the miraculous meekness of a cruel bear. Many of them which were then present and saw it, be yet living, who do all affirm this to be most true.  
another miracle concerning the same man I heard of Venantius, Bishop of Luna, and it was this. Cerbonius had in the church of Populonium, a tomb provided for himself: but when the lombards invaded Italy, and spoiled all that country, he retired himself into the Island of Helba. Where falling sore sick, before his death he commanded his chaplains to bury his body in the foresaid tomb at Populonium: and when they told him how hard a thing it was by reason of the lombards, which were Lords of the country, and did range up and down in all places: Carry me thither (quoth he) securely and fear nothing, but bury me in all haste, and that being done come away as fast as you can. For performing of this his will they provided a ship, and away they went with his body towards Populonium: in which iornye there fell great store of rain, but that the world might know whose body was transported in that ship, in that twelve mile's space which is betwixt the island & Populonium, a great storm of rain fell upon both sides of the ship, but not one drop within. When they were come to the place, they buried his body, and according to his commandment, returned to their ship with all speed: and they were no sooner a board then there entered into the church, where the Bishop was buried, a most cruel captain of the lombards called Gunmar. By whose sudden coming to that place, it appeared planiely, that the man of God, had the spirit of prophecy, when he willed them in all haste to depart from the place of his burial.   

OF FULGENTIUS BISHOP of Otricoly.  
CHAPTER XII.  
THe very same miracle, which I told you concerning the division of the rain, happened likewise to the great veneration of an other Bishop. For a certain old Priest who yet liveth, was then present when it happened, and saith that Fulgentius Bishop of Otricoly, was in disgrace with that cruel tyrant Totilas: & therefore as he was passing that way with his army, the Bishop did carefully before hand by his chaplains send him certain presents, by that means if it were possible to mitigat his furious mind. But the tyrant contemned them, and in great rage commanded his soldiers hardly to bind the Bishop, and to keep him safe until he had heard his examination. The merciless Goths executed his cruel commandment: and setting him upon a piece of ground, they made a circle round about him, out of which they commanded him not to stir his foot whiles the man of God stood there in great extremity of heat, environed round about with those Goths, suddenly there fell such thunder and lightening, and such plenty of rain, that his keepers could not endure that terrible storm: and yet for all that, not one drop fell within the circle, where the man of God Fulgentius stood. Which strange news being told to that tyrannical king, his barbarous mind was brought to have him in great reverence, whose torment before he desired & so cruelly thirsted after his blood. Thus almighty God to bring down, the lofty minds of carnal men, doth work miracles by such as they most contemn: that truth proceeding from the mouth of his humble servants, may subdue those, which of prid● do extol and advance themselves against the doctrine of truth.   

OF HERCULANUS BISHOP of Perusium.  
CHAPTER XIII.  
NOt long since, the virtuous Bishop Floridus, told me a notable miracle, which was this. The great holy man (quoth he) Herculanus, who brought me up, was Bishop of Perusium, exalted to that dignity from the state of a monk: in whose time the perfidious king Totilas, besieged it for seven years together, and the famine within was so great, that many of the townesemen forsook the place: and before the seventh year was ended, the army of the Goths took the city. The commander of his camp, dispatched messengers to Totilas, to know his pleasure what he should do with the Bishop, and the rest of the citizens: to whom he returned answer, that he should from the top of the bishops head to his very foot, cut of a thong of his skin, and that done to strike of his head: and as for the rest of the people, to put them all to the sword. When he had received this order, he commanded the reverent Bishop Herculanus, to be carried to the walls, and there to have his head strooken of, and when he was dead, that his skin should be cut from the very crown, down to the very foot, as though in deed a thong had been taken from his body: after which barbarous fact they threw his dead co●ps over the wall. Then some upon pity, joining the head to the body, did bury him together with an infant that was there found dead. forty days after Totilas making proclamation, that the inhabitants, which were gone, should without all fear come back again: those which upon extremity of hunger departed, returned home to their houses, and calling to mind the holy life of their Bishop, they sought for his body, that it might as he deserved be buried in the church of S. Peter: And when they came to the place where it lay, they digged, and found the body of the infant that was buried together with him, putrefied and full of worms, but the bishops body was so sound, as though it had been newly put into the earth, and that which is more to be admired, and deserveth greater reverence, his head was so fast joined to his body, as though it had never been cut of, neither did any sign of his beheading appear at all. Then they viewed likewise his back, whether that were also whole and sound, and they found it so perfect and well, as though never any knife had touched the same.  Peter. 
Who would not wonder at such miracles of them that be dead: wrought no question for the spiritual good of the living,   

OF THE SERVANT OF God Isaac.  
CHAPTER XIIII.  Gregory. 
AT such time as the Goths first invaded italy, there was near to the city of Spoleto, a virtuous and holy man called Isaac: who lived almost to the last days of the Goths, whom many did know, and especially the holy virgin Gregoria, which now dwelleth in this city, hard by the church of the blessed and perpetual virgin Marry: which woman in her younger years, desiring to live a nuns life, fled to the church from marriag, already agreed upon by her friends, and was by this man defended: and so through God's providence, obtained 
nuns ware a peculiar habit, and lived unmarried.  to have that habit, which so much she desired, and so leaving her spouse upon earth, she merited a spouse in heaven. Many things also I had by the relation of the reverent man Eleutherius, who was familiarly acquainted with him: and his virtuous life doth give credit to his words. This holy man Isaac was not borne in italy; and therefore I will only speak of such miracles as he did living here in our country. At his first coming out of Syria to the city of Spoleto, he went to the church, and desired the keepers, that he might have free leave to pray there, and not to be enforced to depart when night came. And so he began his devotions, and spent all that day in prayer, and likewise the night following. The second day and night he bestowed in the same manner, and remained there also the third day: which when one of the keepers of the church perceived, who was a man of a proud spirit, he took scandal by that, whereof he ought to have reaped great profit. For he began to say that he was an hypocrite and cousining companion, who in the sight of the world remained at his prayers three days and three nights together: & forth with running upon the man of God, he struck him, to make him by that means with shame to depart the church as an hyppocryte, and one that desired to be reputed an holy man. But to revenge this injury, a wicked spirit did presently possess his body, who cast him down at the feet of the man of God, and began by his mouth to cry out: Isaac doth cast me forth, Isaac doth cast me forth. For what name the strange man had, none at that time did know, but the wicked spirit told it, when he cried out that he had power to cast him out. Straighteways the man of God, laid himself upon his body, and the cursed devil that was entered in, departed in all haste: news of this was by and by blown over the whole city, and men and women, rich and poor came running, every one striving to bring him home to their own house: Some for the building of an Abbey, did humbly offer him lands, other money, and some such other helps as they could. But the servant of almighty God, refusing to accept any of their offers, departed out of the city, and not far of, he found a desert place, where he built a little cottage for himself: To whom many repairing, began by his example to be inflamed with the love of everlasting life, and so under his discipline, and government, gave themselves to the service of almighty God. And when his disciples would often humbly insinuate, that it were good for the necessity of the Abbey, to take such livings as were offered, he very careful to keep poverty, told them constantly, saying. A monk that seeketh for livings upon earth is no monk: for so fearful he was to lose the secure state of his poverty, as covetous rich men are careful, to preserve their corruptible wealth.  
In that place therefore he became famous for the spirit of prophecy: and his life was renowned far and near, for the notable miracles which he wrought. For upon a day, towards evening, he caused his monks to lay a certain number of spades in the gardin. The night following, when according 
Matins.  to custom they rose up to their prayers, he commanded them, saying. Go your ways, and make pottage for our workmen, that it may be ready very early in the morning. And when it was day, he bade them bring the pottage which they had provided: and going with his monks into the gardin, he found there so many men working, as he had commanded them to lay spades: for it fell so out, that certain thieves were entered in to spoil and rob it: but God changing their minds, they took the spades which they found there, and so wrought from the time of their first entrance, until the man of God came unto them: and all such parts of the ground as before were not manured, they had digged up and made ready. When the man of God was come, he saluted them in this wise. God save you good brethren: you have laboured long, wherefore now rest yourselves: then he caused such provision as he had brought, to be set before them, & so after their labour and pains refreshed them. When they had eaten that was sufficient, he spoke thus unto them. Do not hereafter any more harm: but when you desire any thing that is in the gardin, come to the gate, quietly ask it, and take it a God's blessing, but steal no more: and so bestowing upon them good store of wortes, he sent them away. And by this means it fell out that they which came into the gardin to do harm, departed thence not doing any damage at all, and beside had the reward of their pains, and somewhat also of charity bestowed upon them.  
At an other time, there came unto him certain strange men a begging, so torn and tattered, that they had scant any rags to cover them, humbly beseeching him to help them with some clothes. The man of God hearing their demand gave them no answer: but secretly calling for one of his monks, bade him go into such a wood, and in such a place of the wood to seek for an hollow tree, and to bring unto him that apparel which he found there. The monk went his way and brought closely to his master that which he had found. Then the man of God called for those poor naked men, and gave them that apparel, saying: Put on these clothes to cover your naked bodies withal. They seeing their own garments, were wonderfully confounded: for thinking by cunning to have gotten other men's apparel, with shame they received only their own.  
Again at another time, one there was, that commended himself to his prayers, and sent him by his servant two basketes full of meat: one of the which as he was in his iornye, he took away, and hid in a bush till his return back again: and the other he presented to the man of God, telling him how his master had sent him that, heartily commending himself to his prayers. The holy man took that which was sent very kindly, giving the messenger this good lesson: I pray the my friend to thank they master, and take heed how thou dost lay hand upon the basket, for a snake is crept in, & therefore be careful, lest otherwise it doth sting the. At these words the messenger was pitifully confounded, and though glad he was that by this means he escaped death, yet some what grieved that he was put to that shame. Coming back to the basket, very diligent & careful he was in touching it● for as the man of God had told him, a snake in very deed was got in. This holy man therefore albeit he were incomparably adorned with the virtue of abstinence, contempt of worldly wealth, the spirit of prophecy, and perseverance in prayer: yet one thing there was in him which seemed reprehensible, to wit, that some time he would so exceed in mirth, that if men had not known him to have been so full of virtue, none would ever have thought it.  Peter. 
What I beseech you shall we say to that? for did he willingly give himself sometime to such recreation: or else excelling in virtue, was he contrary to his own mind drawn sometime to present mirth?  Gregory. 
God's providence Peter in bestowing of his gifts is wonderful: for often it falleth out, that upon whom he vouchsafeth the greater, he giveth not the less: to the end that always they may have somewhat to mislike in themselves: so that desiring to arrive unto perfection, and yet can not: and labouring about that which they have not obtained, and can not prevail: by this means they become not proud of those gifts which they have received, but do thereby learn, that they have not those greater graces of themselves, who of themselves can not overcome small faults. And this was the cause, that when God had brought his people into the land of promise, and destroyed all their mighty & potent enemies, yet did he long time after reserve the Philisteans and Chananites, that as it is written, he might 
judie. 3.  in them try Israel. For sometime as hath been said, upon whom he bestoweth great gifts, he leaveth some small things, that be blameworthy, that always they may have somewhat to fight against, and not to be proud, though their great enemies be vanquished, seeing other adversaries in very small things do put them to great trouble: & therefore it falleth out strangely, that one and the self same man is excellent for virtue, and yet of infirmity sometime do the offend, so that he may behold himself on the one side strong and well furnished, and on an other open and not defended: that by the good thing which he seeketh for and is not able to procure, he may with humility preserve that virtue, which already he hath in possession. But what wonder is it that we speak this concerning man, when as heaven itself, lost some of his citizens, and other some conteynewed sound in God's grace: that the elect Angels of God, seeing others through pride to fall from heaven, might stand so much the more steadfast, by how much with humility they preserved God's grace received. They therefore took profit by that loss which heaven then had, and were thereby made to persevere more constantly in God's service for all eternity. In like manner it fareth with each man's soul, which sometime for preserving of humility, by a little loss it attaineth to great spiritual perfection.  Peter. 
I am very well pleased with that you say.   

OF THE SERVANTES OF God Euthicius and Florentius.  
CHAPTER XV.  Gregory. 
NEither will pass over that with silence, which I heard from the mouth of that reverent Priest Sanctulus, one of the same country: and of whose report I am sure you make no doubt, for you know very well his life and fidelity.  
At the same time in the province of Nursia there dwelled two men, observing the life and habit of holy 
Distinct habit of monks.  conversation: the one was called. Euthicius, & the other Florentius: of which, Euthicius bestowed his time in spiritual zeal and fervour of virtue, and laboured much by his exhortations, to gain souls to God: but Florentius lead his life in simplicity, & devotion. Not far from the place where they remained, there was an Abbey, the governor whereof was dead, & therefore the monks made cho●e of Euthicius to take the charge thereof: who condescending to their petition, governed the Abbey many years. And not to have his former oratory utterly destitute, he left the reverent man Florentius to keep the same: who dwelled there all alone, and upon a day, being at his prayers, he● besought almighty God to vouchsafe him of some comfort in that place: and having ended his devotions, he went forth, where he found a bear standing before the door, which by the bowing down of his head to the ground, and showing in the gesture of his body no sign of cruelty, gave the man of God to understand, that he was come thither to do him service, and himself likewise did forth with perceive it. And because he had in the house four or five sheep, which had no keeper, he commanded the bear to take charge of them, saying: Go and lead these sheep to the field, and at twelve of the clock come back again: which charge he took upon him, and did daily come home at that hour: and so he performed the office of a good shepherd, and those sheep which before time he used to devour, now fasting himself, he took care to have them safely kept. And when God's servant determined to fast until three of the clock, than he commanded the bear to return with his sheep at the same hour: but when he would not fast so long, to come at twelve. And whatsoever he commanded his bear, that he did, so that bidden to return at three of the clock, he would not come at twelve: and commanded to return at twelve, he would not tarry till three. And when this had continued a good while, he began to be famous far and near for his virtue and holy life. But the old enemy of mankind by that means which he seethe the good to come unto glory, by the same doth he draw the wicked through hatred to procure their own misery: for four of Euthicius monks swelling with envy, that their master wrought not any miracles, and that he who was left alone by him, was famous for so notable a one, upon very spirit went and killed his bear. And therefore when the poor beast came not at his appointed hour, Florentius began to suspect the matter: but expecting yet until the evening, very much grieved he was, that the bear whom in great simplicity he called his brother, came not home. The next day, he went to the field, to seek for his sheep and his shepherd, whom he found there slain: and making diligent inquisition, he learned quickly who they were that had committed that uncharitable fact. Then was he very sorry, bewailing yet more the malice of the monks, than the death of his bear: whom the reverent man Euthicius sent for, and did comfort him what he might: but the holy man Florentius wonderfully grieved in mind, did in his presence curse them saying: I must in almighty God, that they shall in this life, & in the sight of the world, receive the reward of their malice, that have thus killed my bear which did them no harm: whose words God's vengeance did straight follow, for the four monks that killed the poor beast, were straight so strooken with a leprosy, that their limbs did rot away, and so they died miserably: whereat the man of God Florentius was greatly afraid and much grieved, that he had so cursed the monks: and all his life after he wept, for that his prayer was heard, crying out that himself was cruel, and that he had murdered those men. Which thing I suppose almighty God did, to the end that he should not being a man of great simplicity, upon any grief whatsoever, afterward presume to curse any.  Peter. 
What? is it any great sin, if in our anger we curse others?  Gregory. 
Why do you ask me whether it be a great sin, when as S. Paul saith. Neither 
1. Corint. 5.  cursers shall possess the kingdom of God. Think then how great the sin is, which doth exclude a man out of heaven.  Peter. 
What if a man haply not of malice, but of negligence in keeping his tongue, doth curse his neighbour.  Gregory. 
If before the severe judge idle speech is reprehended: how much more that which is hurtful. Consider then how damnable those words be, which proceed of malice, when that talk shall be punished, which proceedeth only from idleness.  Peter. 
I grant it to be most true.  Gregory. 
The same man of God did an other thing which I must not forget. For the report of his virtue reaching far and near, a certain Deacon that dwelled many miles of, travailed unto him, to commend himself to his prayers. And coming to his cell, he found it round about full of innumerable snakes: at which sight being wonderfully afraid, he cried out, desiring Florentius to pray: who came forth the sky being then very clear, and lifted up his eyes and his hands to heaven, desiring God to take them away in such sort as he best knew: Upon whose prayers suddenly it thundered, and that thunder killed all those snakes. Florentius seeing them all dead, said unto God. Behold o Lord thou hast destroyed them all, but who shall now carry them away: and straight as he had thus spoken, so many birds came, as there were snakes killed, which took them all up, and carried them far of, discharging his habitation from those venomous creatures.  Peter. 
Certainly he was a man of great virtue and merit, whose prayers God did so quickly hear.  Gregory. 
Purity of heart and simplicity Peter, is of great force with almighty God, who is in purity most singular, and of nature most simple: For those servants of his, which do retire themselves from worldly affairs, avoid idle words, labour not to lose their devotion, nor to defile their soul with talking, do especially obtain to be heard of him, to whom, after a certain manner, and as they may, they be like in purity and simplicity of heart. But we that live in the world, and speak oftentimes idle words, and that which is worse, sometime those that be hurtful: our words and prayers are so much the farther of from God, as they be near unto the world: for we are drawn too much down towards the carthe, by continual talking of secular business: which thing the prophet Esaye did very well reprehend in himself, after he had beheld the king and Lord of armies, and was penitent, crying out: woe be to me for being silent, 
Esai. 6.  because I am a man that have defiled lips: and he showeth straight after the reason why his lips were defiled, when he saith: I dwell in the midst of a people, that hath defiled lips. For sorry he was that his lips were defiled, yet concealeth not from whence he had them, when he saith, that he dwelled in the midst of a people that had defiled lips. For very hard it is that the tongues of secular men, should not defile their souls, with whom they talk: for when we do sometime condescend to speak with them of certain things, by little and little we get such a custom, that we hear that spoken with pleasure, which is not meet to be heard at all, so that afterward we are loath to give that over, to which at the first to gratify others, we were brought against our wills. And by this means we fall from idle words, to hurtful speeches: and from talk of small moment, to words of great importance: and so it cometh to pass, that our tongue is so much the less respected of God when we pray, by how much we are more defiled with foolish speech, because as it is written. He that turneth away his ear 
Proverb. 28.  that he hear not the law, his prayer shall be execrable: what marvel then is it, if when we pray, God doth slowly hear us, when as we hear Gods commandemeuts, either slowly or not at all? And what marvel, if Florentius when he prayed was quickly heard, who obeyed God in observing his commandments.  Peter. 
The reason alleged is so plain, that nothing with reason can be said against it.  
But Euthicius who was companion to Florentius in serving of God, was famous also for miracles after his death. For the inhabitants of that city do speak of many: but the principal is that which even to these times of the lombards, almighty God hath vouchsafed to work by his coat: for when they had any great drought, the citizens gathering themselves together, did carry that, and together with their prayers offer it in the sight of our Lord: And when they went with 
The virtue of relics.  that through he fields praying to God, forth with they had such plenty of rain, as the dryness of the ground required: whereby it was apparent, what virtue and merits were in his soul, whose garment showed outwardly, did pacify the anger of almighty God.   

OF MARCIUS THE MONK of mount Marsico.  
CHAPTER XVI.  
NOt long since, there was a reverent man in Campania called Marcius who lived a solitary life, in the mountain of Marsico: and many years together did he continue in a narrow and straight cave: whom many of our acquaintance knew very well, and were present at such miracles as he did, and many things concerning him, have I heard from the mouth of Pope Pelagius of blessed memory, my predecessor, and also of others, who be very religious men. His first miracle was, that so soon as he made choice of that cave for his habitation: there sprung water out of the hollow rock, which was neither more nor less, then served for his necessity: By which almighty God, did show what great care he had of his servant, seeing miraculously as in ancient time he had before done to the children of Israel, he caused the hard rock to yield forth water. But the old enemy of mankind, invyinge at his virtues, went about by his ancient slight to drive him from that place: for he entered into a serpent his old friend, and so thought to have terrified him from thence. For the serpent alone would come into the cave where he lived also alone, and when he was at his prayers, it would cast itself before him, & when he took his rest, it woldly down by his side: The holy man was nothing at all dismayed at this: for sometime he would put his hand or leg to his mouth, saying: If thou hast leave to sting me, I hinder the not: and when he had lived thus continually the space of three years, upon a day the old enemy overcome with his heavenly courage, made a great hissing, and tumblinge himself down by the side of the mountain, he consumed all the bushes and shrubs with fire: in which fact by the power of God he was enforced to show of what force he was, that departed with loss of the victory: Consider I pray you then, in the top of what mountain this man of God stood, that continued three years together with a serpent, without taking any harm at all.  Peter. 
I do consider it, and do tremble at the very hearing of the story.  Gregory. 
This reverent man, when he first shut himself up, was determined never to behold women any more: not because he contemned them, but for that he feared least their sight, might be the occasion of sinful tentation: which resolution of his a certain woman understanding, up she went boldly to the mountain, and forgetting all modesty, impudently approached to his cave. He seeing her a good way of, and perceiving by the apparel that it was a woman, he fell straight to his prayers, with his face upon the earth, and there he lay prostrate, until the shameless creature, wearied with staying at his window, departed: and that very day after she was descended the mountain she ended her life: to give all the world to understand, how highly she displeased almighty God, in offending his servant with that her bold enterprise.  
At an other time, many of devotion going to visit him, a young boy, taking little heed to his feet, & by reason the path● was so straight upon the side of the mountain fell down, and tumbled until he came to the bottom of the valley, which was very deep: for the mountain is so high, that huge trees growing beneath, seem to them that be above, nothing else but little shrubs. The people present, were at this chance much dismayed, and very diligently did they seek, to see where they could find his dead body: for who would have thought any otherwise but that he was slain, or once imagined, that his body could ever have come safe to the ground, so many rocks being in the way to rear it in pieces: yet for all this, he was found in the valley, not only alive, but also without any harm at all. Then they perceived very well, that the reason why he was not hurt was, because Marcius prayers did preserve him in his falling.  
Over his cave there was a great rock, which seemed to hang but by a little piece unto the mountain, and therefore daily was it feared that it would fall, and so kill the servant of God. For preventing of which mischief, the honourable man Mascarus nephew to Armentarius, came thither with a great number of country people, desiring him to leave his cave so long, until they had removed that rock, to the end he might afterward continue there without any danger: but the man of God could not by any means be persuaded to come forth, bidding them notwithstanding do what they thought convenient, only he retired himself to the furthest part of his cell: yet none made any doubt, but that if so huge a rock as that was did fall, but that it would both spoil his cave and kill himself. wherefore they laboured what they might, to see if they could remove that mighty stone without any danger to the man of God, and forthwith in the sight of them all, a strange thing happened: for that rock severed by their labour from the rest of the mountain, not touching Marcius cave, did skipp clean over, and avoiding as it were to hurt God's servant, it fell far of: which thing no man can doubt, but that it was done by the hands of Angels, at the commandment of almighty God.  
At such time as this holy man, came first to inhabit that mountain, and had not yet made any door for his cave, he fastened the one end of an iron chain to the stony wall, and the other he tied to his leg, to the end he might go no further than the length of that chain did give him leave: which thing the reverent man Bennet hearing of, sent him this word by one of his monks: if thou be God's servant, let the chain of Christ, & not any chain of iron hold the: upon this message, Marcius forthwith loosed his chain, yet did he keep still the same compass, and go no further than he did before. Living afterward in the same cave, he began to entertain certain disciples, which dwelled apart from his cell, who having no other water, but that which with a rope and a bucket they drew out of a well, great trouble they had, because their rope did often break: and therefore they came unto him, craving that chain which he had loosed from his leg, that they might tie the rope to that, and fasten the bucket upon it: and from that time forward, though the rope was daily wet with 
Virtue of relics.  water, yet did it break no more: for having touched the holy man's chain, it became strong like unto iron, so that the water did not wear it, nor do it any harm.  Peter. 
These worthy acts of his, do please me, seeing they are strange, & that very much, because they were so lately done, and be yet fresh in memory.   

HOW A MONK OF MOUNTE Argentario raised up a dead man.  
CHAPTER XVII.  Gregory. 
NOt long since in our time, a certain man called Quadragessimus, was Subdeaco● in the church of Buxentin, who in times past kept a flock of sheep in the same country of Aurelia: by whose faithful report, I understood a marvelous strange thing, which is this. At such time as he lead a sheapherdes' life, there was an holy man that dwelled in the mountain of Argentario: whose religious conversation, and inward virtue was answerable to 
Habit of monks.  the habit of a monk, which outwardly he did wear. Every year he travailed 
Pilgrimage.  from his mountain, to the church of S. Peter, Prince of the Apostles: and 
S. Peter Prince of the Apostles.  in the way took this Quadragessimus house for his lodging, as himself did tell me. Coming upon a day to his house, which was hard by the church: a poor woman's husband died not far of, whom when they had as the manner is washed, put on his garments, and made him ready to be buried, 
The manner of burying in italy.  yet it was so late, that it could not be done that day: wherefore the desolate widow, sat by the dead corpse, weeping all night long, and to sasatisfye her grief she did continually lament and cry out. The man of God seeing her so pitifully to weep, and never to give over, was nuche grieved, and said to Quadragesimus the Subdeacon: my soul taketh compassion of this woman's sorrow, arise I beseech you, and let us pray: and thereupon, they went to the church, which as I said was hard by, and fell to their devotions. And when thy had prayed a good while, the servant of God desired Quadragessimus, to conclude their prayer: which being done, he took a little dust from the side of the altar: and so came with Quadragessimus to the dead body: and there he began again to pray, and when he continued so a long time, he desired him not as he did before, to conclude their prayers, but himself gave the blessing and so rose up: and because he had the dust in his right hand, with his left, he took away the cloth that covered the dead man's face: which the woman seeing, earnestly withstood him, and marveled much what he meant to do: when the cloth was gone, he rubbed the dead man's face a good while with the dust, which he had taken up: and at length, he that was dead received his soul again, began to open his mouth, and his eyes, and to sit up, and as though he had awaked from a deep sleep, marveled what they did about him: which when the woman that had wearied herself with crying beheld, she began then a fresh to weep for joy, and cry out far louder than she did before: but the man of God modestly forbade her saying. Peace good woman, and say nothing, and if any demand how this happened, say only, that our Lord jesus Christ, hath vouchsafed to work his pleasure. Thus he spoke, and forthwith he departed from Quadragessimus, and never came to his house again. For desirous to avoid all temporal honour, he so handled the matter, that they which saw him work that miracle, did never see him more so long as he lived.  Peter. 
What other think I know not: but mine oplnion is, that it is a miracle above all miracles, to raise up dead men, and secretly to call back their souls, to give life unto their bodies again.  Gregory. 
If we respect outward and visible things, of necessity we must so believe: but if we turn our eyes to invisible things, then certain it is, that it is a greater miracle, by preaching of the word, & virtue of prayer, to convert a sinner, then to raise up a dead man: for in the one, that flesh is raised up, which again shall die: but in the other he is brought from death, which shall live for ever. For I will name you two, and tell me, in which of them as you think the greater miracle was wrought. The first is Lazarus a true believer, whom our Lord raised up in flesh: the other is Saul, whom our Lord raised in soul. For of Lazarus virtues after his resurrection we read nothing: but after the raising up of the others soul, we are not able to conceive, what wonderful things be in holy scripture spoken of his virtues: as that his most cruel thoughts and designments were turned to the bowels of piety and compassion: that he desired to die for his brethrens, in whose death before he took much pleasure: That knowing the holy scriptures perfectly, yet professed that he knew nothing else but jesus Christ, and him crucified. That he did willingly endure the bearing of rods for Christ: whom before with sword he did persecute. That he was exalted to the dignity of an Apostle: & yet willingly became a little one in the midst of other disciples. That he was rapt to the secrets of the third heaven, and yet did turn his eye of compassion to dispose of the duty of married folks, saying: Let the husband 
Corint.  render debt to the wife, and the wife likewise to the husband. That he was busied in contemplating the quires of Angels: and yet contemned not to think, and dispose of the facts of carnal men. That he rejoiced in his infirmities: and took pleasure in his reproaches. That for him to live is Christ, and gain to die. That although he lived in flesh, yet was he wholly out of the flesh. Behold how this blessed Apostle lived, who from hell returned in his soul to the life of virtue: wherefore less it is for one to be raised up in body, except perchance by the reviuinge thereof, he be also brought to the life of his soul, and that the outward miracle do serve for the giving of life to the inward spirit.  Peter. 
I thought that far inferior, which I perceive now to be incomparably superior: but prosecute I beseech you, your former discourse, that we spend no time without some spiritual profit to our souls.   

OF BENNET THE monk.  
CHAPTER XVIII.  Gregory. 
A Certain monk lived with me in mine Abbey, passing cunning in holy scripture, who was elder than I, and of whom I learned many things which before I knew not. By his report I understood that there was in Campania, some forty miles from Rome, a man called Bennet, young in years, but old for gravity: one that observed the rule of holy conversation very strictlye. When the Goths in the time of king Totilas found him, they went about to burn him, together with his cell: and fire for that end was put too, which consumed all things round about, but no hold would the fire take upon his cell: which when the Goths saw, they became more mad, and with great cruelty drew him out of that place, and espying not far of, an oven made hot to bake bread: into those flames they threw him, and so stopped the mouth. But the next day he was found so free from all harm, that not only his flesh, but his very apparel also was not by the fire any thing touched at all.  Peter. 
I hear now the old miracle of the three children, which were thrown into the fire: and yet were preserved 
Daniel. 3.  from those furious flames.  Gregory. 
That miracle in mine opinion was in some thing unlike to this: for then the three children were bound hand and foot, and so thrown into the fire, for whom the King looking the next day, found them walking in the furnace, their garments being nothing hurt by those flames: whereby we gather that the fire into which they were cast, and touched not their apparel, did yet consume their bands, so that at one and the same time, for the service of the just, the fire had force to bring them comfort, and yet had none to procure them torment.   

OF THE CHURCH OF, Blessed Zeno the martyr: in which the water ascended higher than the door, and though it were open, yet entered not in.  
CHAPTER XIX.  Gregory. 
LIke unto this ancient miracle we had in our days another, but yet in a divers element: for not long since johne the Tribune told me, that when the Earl Pronulphus was there, and himself also with Antharicus the king: how there happened at that time a strange miracle, and he affirmeth that himself doth know it to be true. For he said, that almost five years since when the river of Tiber became so great, that it ran over the walls of Rome, and overflowed many countries: at the same time in the city of Verona, the river Athesis did so swell, that it came to the very church of the holy martyr and Bishop Zeno: & though the church doors were open, yet did it not enter in. At last it grew so high, that it came to the church windows, not far from the very roof itself, and the water standing in that manner, did close up the entrance into the church, yet without running in: as though that thin & liquid element, had been turned into a sound wall. And it fell so out, that many at that time were surprised in the church, who not finding any way how to escape out, and fearing lest they might perish for want of meat and drink: at length they came to the church door, and took of the water to quench their thirst, which as I said, came up to the windows, and yet entered not in: and so for their necessity they took water, which yet according to the nature of water ran not in: and in that manner it stood there before the door, being water to them for their comfort, and yet not water to invade the place: & all this to declare the great merit of Christ's martyr. Which miracle 
Merit of martyrs.  I said truly, that it was not unlike to that ancient one of the fire: which burned the three children's bands, and yet touched not their garments.  Peter. 
marvelous strange are these acts of God's saints which you tell: and much to be admired of us weak men, that live in these days. But because I understand now by your relation, what a number of excellent and virtuous men have been in Italy: desirous I am to know, whether they endured any assaults of the devil, & did thereby more profit in the service of God.  Gregory. 
Without labour and fighting, none can obtain the crown of victory: whence then come so many conquerors but from this, that they fought valiantly and resisted the assaults of the old enemy? For the wicked spirit, doth continually watch our thoughts, words, and works: to find something, whereof to accuse us before the eternal judge: For proof whereof, I will now let you understand, how ready he is always to intrapp and deceive us.   

OF A PRIEST CALLED Steven, in the province of Valeria: whose stockings the devil would have drawn of.  
CHAPTER XX.  
SOme that are yet living with me, affirm this to be true which I will now speak of. A man of holy life there was called Stevene, who was a Priest in the province of Valeria: nigh of kindred to my Deacon Bonifacius: who coming home upon a time from travail, spoke somewhat negligently to his servant saying. Come Sir devil and pull of my hoof: at which words straighteways his garters began to lose in great haste, so that he plainly perceived, that the devil indeed whom he named, was pulling of his stocking: whereat being much terrified, he cried out aloud and said. Away wretched caitiff, away: I spoke not to the but to my servant. Then the devil gave over, leaving his garters almost quite of. By which we may learn, that if the devil be so officious in things concerning our body, how ready and dililigent he is to observe and note the cogitations of our soul.  Peter. 
A very painful thing it is and terrible, always to strive against the temptations of the devil: and as it were to stand continually armed ready to fight.  Gregory. 
Not painful at all, if we attribute our preservation not to ourselves, but to God's grace: yet so notwithstanding, that we be careful what we may for our parts, and always vigilant under God's protection. And it falleth out sometime by God's goodness, that when the devil is expelled from our soul, that he is so little of us to be feared, that contrariwise, he is rather terrrified by the virtuous and devout life of good people.   

OF A NUN THAT BY HER only commandment dispossessed a devil.  
CHAPTER XXI.  
FOr the holy man, old father Eleutherius, of whom I spoke before, told me, that which I will now tell you: and he was himself a witness of the truth thereof: this it was. In the city of Spoleto, there was a certain worshipful man's daughter for years mariagable, which had a great desire to lead an other kind of life: whose purpose her father endeavoured to ●inder: but she not respecting her father's 
Habit of Nuns.  pleasure, took upon her the habit of holy conversation: for which cause her father did disinherit her, and left her nothing else, but six little pieces of growde. By her example many 
Nuns dedicated their virginity to God.  noble young maids began under her to be converted, to dedicat their virginity to almighty God, and to serve him. Upon a time the virtuous Abbot Eleutherius, went to bestow upon her some good exhortation: and as he was sitting with her, discoursing of spiritual matters, a country man, came from that piece of ground, which her father had left her, bringing a certain present: and as he was standing before them, suddenly a wicked spirit possessed his body: so that straightways he fell down before them, and began pitifully to cry and roar out. At this, the Nun rose up, and with angry countenance and loud voice commanded him to go forth, saying; depart from him though wild wretch, depart: if I depart (quoth the devil, speaking by the mouth of the possessed man) into whom shall I go? By chance there was at that time a little hog hard by: into which she gave him leave to enter, which he did, & so killing it went his way.  Peter. 
I would gladly be informed, whether she might bestow so much as that hog upon the devil.  Gregory. 
The actions of our Saviour be a rule for us, according to which we may direct our life: and we read in the scripture, how the legion of devils that possessed a man said unto our Saviour. If thou dost cast us forth, send us 
Math. 8.  into the heard of swine: Who cast them out, and permitted them to enter in as they desired, and to drown that heard in the sea. By which fact of our Saviour we learn also this lesson, that except almighty God giveth leave, the devil can not have any power against man, seeing he can not so much as enter into hogs, without our saviours permission. Wherefore necessary it is, that we be obedient to him, unto whom all our enemies be subject, that we may so much the more be stronger than our enemies, by how much through humility we become one with the author of all things. And what marvel is it, if Gods chosen servants, living yet upon earth, can do many strange things when as their very bones after they be dead, do often-tymes 
Relics work miracles.  work miracles?   

OF A PRIEST IN THE Province of Valeria, who detained a thief an his grave.  
CHAPTER XXII.  
FOr in the province of Valeria, this strange miracle happened: which I had from the mouth of Valentius mine Abbot, who was a blessed man. In that country there was a Priest, who in the company of divers other clerks served God, and lead a virtuous and holy life: who when his time was come, departed this life, and was buried before the church. Not far of, there belonged to the church, certain shepe-coates: and the place where he lay buried, was the way to go unto the sheep. Upon a night as the Priests were singing within the church, a thief came to the said place, took up a weather, and so departed in all haste: but as he passed where the man of God was buried, there he stayed, and could go no further. Then he took the weather from his shoulders, and ●olde feign have let it go, but by no means could he open his hand: and therefore poor wretch there he stood fast bound, with his pray before him: willingly would he have let the weather go, and could not: willingly also have carried it away, and was not able. And so very strangely the thief that was afraid to be espied of living men, was held there against his will by one that was dead: for his hands and feet were bound in such sort, that away he could not go. When morning 
Singing of Matins.  was come, and the Priests had ended their service, out they came: where they found a stranger, with a weather in his hand. And at the first they were in doubt, whether he had taken away one of theirs, or else came to give them one of his own: but he that was guilty of the theft, told them in what manner he was punished: Whereat they all wondered, to see a thief with his pray before him, to stand there bound by the merits of the man of God. And straighte-wayes they offered their prayers for his delivery, and scarce could they obtain, that he which came to steal away their goods, might at least find so much favour, as to depart empty as he came: yet in conclusion the thief that had long stood there with his stolen weather, was suffered to go away free, leaving his carriage behind him.  Peter. 
By such facts almighty God doth declare, in what sweet manner he doth tender us, when he vouchsafeth to work such pleasant miracles   

OF THE ABBOT OF MOUNT Preneste, and his Priest.  
CHAPTER XXIII.  Gregory. 
Above the city of Preneste there is a mountain, upon which standeth an abbey of the blessed Apostle S. Peter: of the monks of which place, whiles I lived man Abbey myself, I heard this miracle: which those religious men said, they knew to be very true. In that monastery they had an Abbot of holy life, who brought up a certain monk that became very virtuous, whom he perceiving to increase in the fear of God, he caused him in the same monastery to be made Priest: who after his taking of orders, understood by revelation, that his death was not far of: and therefore desired leave of the Abbot, to make ready his sepulchre, who told him, that himself should die before him: but yet for all that (quoth he) go your way, and make your grave at your pleasure. Away he went, and did so. Not many days after, the old Abbot fell sick of an age we, and drawing near to his end, he bade the foresaid Priest that stood by him, to bury his body in that grave, which he had made for himself: and when the other told him, that he was shortly to follow after, and that the grave was not big enough for both: the Abbot answered him in this wise, do as I have said, for that one grave shall contain both our bodies. So he died, and according to his desire, was buried in that grave which the Priest had provided for himself. Sraighte after, the Priest fell sick, and lay not long before he departed this life: and when his body was by the monks brought to the grave, which he had provided for himself, they opened it, and saw that there was not any room, because the Abbot's corpse filled the whole place: than one of them with a loud voice, said: O father where is your promise, that this grave should hold you both? No sooner had he spoken those words, than the Abbot's body which lay with the face upward, did in all their sight, turn itself upon one side, and so left place enough for the burial of the Priest: and so after his death he performed what he promised alive, concerning the lying of both their bodies in that one grave. But because we have now made mention of S. Peter's Abbey in the city of Preneste, where this miracle happened, are you content to hear something of the 
S. Peter buried at Rome.  keepers of his church which is in this city where his most holy body remaineth.  Peter. 
Most willing I am, and beseech you that it may be so.   

OF THEODORUS KEEPER OF S. Peter's church, in the city of Rome.  
CHAPTER XXIIII.  Gregory. 
THere be yet some alive, that knew Theodorus keeper of that church: by whose report a notable thing that befell him, came to my knowledge. For rising somewhat early one night to mend the lights that hung by the door, and was upon the ladder (as he used) to power oil 
Burning lamppes in the church.  into the lamppes, suddenly S. Peter the Apostle, in a white stole standing beneath upon the paviment, appeared unto him, and spoke to him in this manner. Theodorus why hast thou risen so early? and when he had said so, he vanished out of his sight: but such a fear came upon him, that all the strength of his body did forsake him, so that he was not able to rise up from his bed for many days after. By which apparition what meant the blessed Apostle else, but to give those which serve him to understand by that his presence, that whatsoever they do for his honour, himself for their reward doth always behold it.  Peter. 
I marvel not so much at his apparition: as that being before very well, he fell sick upon that sight.  Gregory. 
What reason have you Peter to marvel at that: for have you forgotten how the prophet Daniel, when he beheld that great and terrible vision at which he trembled, speaketh thus of himself. I became weak, and was sick for 
Daniel. 8.  very many days: for the flesh can not conceive such things as pertain to the spirit, and therefore sometimes when a man's mind is carried to see somewhat beyond itself, no remedy but this earthly and frail vessel of our, not able to bear such a burden; must fall into weakness and infirmity.  Peter. 
Your reason hath taken away that scruple which troubled my mind.   

OF ABUNDIUS KEEPER OF the same church of S. Peter.  
CHAPTER XXV.  Gregory. 
NOt very many years since (as old men say) there was an other keeper of the same church, called Abundius, a grave man, and of great humility: who served God so faithfully, that the blessed Apostle S. Pe●er did by miracle declare what opinion he had of his virtue. For a certain young maid that frequented his church, was so pitifully sick of the palsy, that she crept upon her hands, and for very weakness, drew her body upon the ground. Long time had she prayed to S. Peter for help of this 
Prayer to Saints.  her infirmity: who upon a night in a vision, stood by her and spoke thus: Go unto Abundius, and desire his help, and he shall restore the to thine health. The maid as she made no doubt of the vision, so not knowing this Abundius, up and down she crept through the church, inquiring for the man, and suddenly met with him whom she roughte for: and asking for him of himself, he told her that he was Abundius. Then quoth she: Our pastor and patron blessed S. Peter the 
Saints know how our necessities.  Apostle hath sent me, that you should help me of this my disease. If you be sent by him quoth Abundius, then rise up: and taking her by the hand, he forthwith lifted her up upon her feet: and from that very hour, all the sinews and parts of her body became so strong, that no sign of her former malady remained. But if I should recount all the miracles in particular, which are known to have been done in his church, questionless no time would be left for the relation of any other: wherefore I will speak no more of them, but come to such holy men, as have been famous in divers other places of Italy.   

OF A SOLITARY MONK called Menas.  
CHAPTER XXVI.  
NOt long since in the province of Samnium, there was a reverent man, called Menas, who some ten years since led a solitary life, and was known to many of our friends: and for the truth of such his notable acts as I shall report, I will no● name any one author, because I have so many witnesses, as there be men that know that province of Samnium. This holy man had no other wealth to live upon, but a few hives of bees, which a certain Lombarde would needs have taken away: for which cause the holy man reprehended him, and by and by he fell down before him, and was tormented of a devil: upon which accident, his name became famous both to his neighbours, and also to that barbarous nation: so that none durst after that but in humility come into his cell. Oftentimes also there came certain bears out of the wood which was hard by, to devour up his honey, whom he struck with a little strick, which he carried in his hand: and the bears so feared his stripes, that they would roar out and run away, and they which little feared naked sword, were now afraid to be beaten by him with a small ●ande. He desired not to possess aught in this world, nor to seek for any thing: & his manner was, by heavenly talk to inflame all such as of charity came to visit him, with the desire and love of eternal life. And if at any time he understood that others had committed, any great sin, he would never spare them, but with true love to their souls reprehend them for their faults. His neighbours, and others also that dwelled farther of, used upon a custom, every one upon certain days in the week to send him their presents and offerings, to the end he might have somewhat to bestow upon such as came to visit him. A certain man there was called Carterius, who overcome of filthy concupiscence violently took away a Nun, and 
Marriage of Nuns unlawful.  by unlawful matrimony made her his wife: which thing so soon as the man of God understood, he sent him by such as he could, that message which his fact deserved. The man guilty in his conscience of that wickedness which he had committed, durst not himself go unto God's servant, fearing least as his manner was, he would sharply have rebuked him: and therefore he sent his offerings among others, that at least through ignorance he might receive what he sent him. But when all the offerings were brought before him, he sat still, viewing them all in particular, and laying the rest aside, he took those which Carterius sent, and cast them away, saying: Go and tell him. Thowe hast taken away Gods offering, and dost though send me thine? I will none of thy offering, because thou hast taken from God that which was his. By which fact all that were present fell into a great fear, perceiving that he could certainly tell, what they did which were absent.  Peter. 
Many such men as he was, might in mine opinion have been martyrs, if they had lived in times of persecution.  Gregory. 
There be Peter, two kinds of martirdoms, the one secret, the other open: for if a man hath a burning zeal in his mind to suffer death for Christ, although he endureth not any external persecution, yet hath he in secret the merit of martyrdom. For that one may be a martyr without suffering death openly, our Lord doth teach us in the Gospel: who said unto the sons of Zebedeus, desiring as then through infirmity of soul, the principal places to sit upon, in his kingdom. Can you drink the chalice, which 
Math. 20  I shall drink? and when they answered that they could, he said to them both. My chalice verily shall you drink, but to sit at my right hand or left, is not mine to give you: in which words what is signified else, by the name of chalice, but the cup of passion and death? And seeing we know, that james was put to death for Christ, and that johne died when the church enjoyed, peace: undoubtedly we do gather, that one may be a martyr without open suffering: for as much as he is said to have drunk our lords chalice, who yet in persecution was not put to death. But concerning those notable and excellent men of whom I have made mention before, why may we not truly say, that if they had fallen into a time of persecution, they might have been martyrs, when as by enduring the secret assaults of the devil: and by loving their enemies in this world: by resisting all carnal desires: and in that they did in their heart sacrifice themselves to almighty God, they were also martyrs in the time of peace: seeing that now in our days we see that mean men and of secular life, yea and even those of whom one would have supposed, that they did little think of heaven, have by occasion of persecution obtained the glorious crown of martyrdom.   

OF FOURTYE COUNTRY HUSBAND men that were slain by the lombards, because they would not eat flesh sacrificed to idols.  
CHAPTER XXVII.  
FOr about fifteen years since, as they report who might very well have been present, forty husband men of the country were taken prisoners by the lombards, whom they would needs have enforced to eat of that which was sacrificed to idols: but when they utterly refused so to do, or so much as once to touch that wicked meat, than they threatened to kill them unless they would eat it: but they loving more eternal, then transitory life, continued constant, and so they were all slain: What then were these men? what else, but true martyrs, that mad choice rather to die, then by eating of that which was unlawful, to offend their creator?   

OF A GREAT NUMBER OF prisoners 〈…〉, because they 〈…〉 goats head.  
CHAPTER XXVIII.  
AT the same time the lombards having almost four hundred prisoners in their hands, did after their manner, sacrifice a goats head to the devil: running round about with it in a circle, and by singing a most blasphemous song did dedicate it to his service. And when they had themselves with bowed heads adored it, than would they also have enforced their prisoners to do the like. But a very great number of them choosing rather by death to pass unto immortal life, then by such abominable adoration to preserve their mortal bodies, refused utterly to do, what they commanded them: and so would not by any means bow down their heads to a creature, having always done that service to their creator: whereat their enemies in whose hands they were, fell into such an extreme rage, that they slew all them with their sword, which would not join with them in that sacrilegious fact. What marvel then is it, that those notable men before mentioned, might have come to martyrdom, had they lived in the days of persecution, who in the time of peace by continual mortification, walked the strait way of martyrdom: when as we see that in the storm of persecution, they merited to obtain the crown of martyrdom, who the church being quiet, seemed to walk the broad way of this world: yet that which we say concerning the elect servants of God, is not to be holden for a general rule in all. For when open persecution afflicteth the church, as most true it is that many may arrive to martyrdom, who when no such tempest did blow seemed contemptible, and of no account: so likewise sometimes they fall away for fear, who before persecution, and when all was quiet, seemed to stand very constant: but such holy men as before have been mentioned I dare boldly say, that they might have been martyrs, because we gather so much by their happy deaths: for they could not have fallen in open persecution, of whom it is certain, that to the very end of their lives, they did continue in the profession of piet and virtue.  Peter. 
It is as you say: but I much wonder at the singular providence of God's mercy, which he showeth to us unworthy wretches, in that he doth so moderate, and temper the cruelty of the lombards, that he suffereth not their wicked Priests, to persecute the faith of Christians: when as they see themselves as it were the conquerors, and rulers of Christian people.   

OF AN ARRIAN BISHOP that was miraculously strooken blind.  
CHAPTER XXIX.  Gregory. 
MAny Peter have attempted that, but miracles from heaven have stayed the course of their cruelty: and one will I now tell you, which I heard three days since of Bonifacius, a monk of my Abbey, who until these four years last passed, remained amongst the lombards. An Arrian Bishop of theirs coming to the city of Spoleto, and not having any place where to exercise his religion, demanded a church of the Bishop of that town: which when he constantly denied him, the Arian prelate told him, that the next day he would by force take possession of S. Paul's church, which was hard by his lodging. The keeper of the church understanding this news in all haste ran thither, shut the doors, and with locks and bolt● made them as fast as he 
Lamps burning ●n the church.  could and when 〈…〉 he put out all the 〈◊〉, and 〈◊〉 himself within. The next morning very early, the Arrian Bishop came thither with many in his company: meaning by force to break open the doors. But suddenly by miracle the locks were cast far of, and the doors of themselves making a great noise flew open: and all the lamps, before put out, were lightened again by fire descending from heaven: and the Arrian Bishop that came to enter the church by violence, was suddenly strooken blind, so that other men were feign to lead him back again to his own lodging. Which strange accident, when the lombards there about understood, they durst not any more presume to violate catholic places: and so it fell out wonderfully by God's providence, that for as much as the lamps in S. Paul's church, were by reason of him put out: that at one and the self same time, both he lost the light of his eyes, and the church received her former light again.   

HOW A CHURCH OF THE Arrians in Rome, was hallowed according to the catholic manner.  
CHAPTER XXX.  
NEither is that to be passed over in silence which God of his mercy vouchsafed two years since to show in this city, to the great condemnation of the Arrian heresy: for part of that which I intend now to speak of, many of the people know to be true: part the Priest and keepers of the church affirm that they saw and heard. A church of the Arrians in that part of the city, which is called Subura, remained until two years since with the doors shut up: at which time, being desirous that it should be hallowed in the catholic faith, we brought with us thither, the relics of the blessed martyrs S. Stevene and S. 
Reservation, translation, and reverence of relics.  Agatha: and so with great multitudes of people, singing of praises to almighty God, we entered the church: and when the solemnity or mass was in celebrating; and the people by reason of the straight place, thrust one an other: some of them that stood without the chancel, heard an hog running up and down through their legs, and each one perceiving it told it to his next fellow: but the hog made towards the church door to go forth, striking all those into great admiration by whom he passed: but though they heard him, yet none there was that saw him: which strange thing God of piety vouchsafed to show, to the end we should understand how that the unclean spirit which before possessed that place, was now departed and gone: when mass 
Mass.  was done we went away, but the night following, such a noise was heard in the top of the church, as though some body had there run up and down: and the next night after that a far greater, and withal of a sudden, such a terrible crack there was, as though the whole church had been quite fallling down: which forthwith vanished away, and never after, was the church troubled any more by the old enemy: but by the great stir which he kept before his departure, he made it apparent, that he went very unwillinglye from that place, which so long time he had possessed.  
Not many days after, in a passing fair and clear day, a cloud miraculously descended upon the altar of the same church: covering it as it had been with a canopy: and filled the church with such a kind of terror and sweetness, that though the doors were wide open, yet none durst presume to enter in. The Priest also and the keepers of the church, and those which were come thither to say mass, 
Saying of mass.  beheld the self same thing, yet could they not go in, although they felt the sweetness of that strange perfume.  
Likewise upon an other day, the lamps hanging without light, fire came from heaven and set them a burning: and a few days after when mass was ended, and the keeper of the church had put out the lamps, and was departed, yet returning back again, he found them burning, which before he had put forth: but thinking that he had done it negligently, he did it now more carefully the second time, and so departed the church, and shut the door: but returning three hours after, he found them again burning as before: to the end that by the very light the world might manifestly know, how that place was from darkness translated to light.  Peter. 
Although we be in great miseries and tribulations, yet these strange miracles which God vouchsafeth to work, do plainly declare that he hath not utterly forsaken, and given us over.  Gregory. 
Albeit I was determined to recount unto you only such strange things as were done in italy: are you for all that content, to the further condemnation of the said Arrian heresy, that I turn a little my speech to Spain, and so by afric return back again to italy.  Peter. 
Go whether you will, willingly will I travail with you, and joyfully return home again.   

OF KING HERMIGILDUS, son to Levigildus, king of the Visegothes: who was for the catholic faith, put to death by his father.  
CHAPTER XXXI.  Gregory. 
NOt long since as I have learned of many which came from Spain, king Hermigildus son of Levigildus king of the Visegothes, was from Arrian heresy lately converted to the catholic faith, by the most reverent man Leander Bishop of Seville, with whom I was not long since familiarly acquainted: which young Prince upon his conversion his father being an Arrian, laboured both by large promises and terrible threats, to draw again to his former error: but when most constantly his son answered, that he would never forsake the true faith, which he had once embraced, his father in great anger, took away his kingdom, and beside deprived him of all wealth and riches: and perceiving, that with all this, his mind was nothing moved, he committed him to strait prison, laying irons both upon his neck and hands. Upon this the young king Hermigildus, began now to contemn his earthly kingdom, and to seek with great desire after the kingdom of heaven: and 
Wearing of hear, cloth.  lying in prison fast bound, he prayed to almighty God in hear cloth to send him heavenly comfort: and so much the more did he despise the glory of this transitory world, by how much he knew himself in that case that he had now nothing that could be taken from him.  
When the solemn feast of Easter 
The feast of Easter.  was come, his wicked father sent unto him in the dead of the night an Arrian Bishop, to give him the communion of a sacrilegious consecration, that he might thereby again recover his father's grace and favour: but the man of God as he ought, sharply reprehended that Arrian Bishop which came unto him, and giving him such entertainment as his deserts required, utterly rejected him: for albeit outwardly he lay there in bands, yet inwardly to himself he stood secure in the height of his own soul. The father at the return of the Arrian prelate understanding these news, fell into such a rage, that forthwith he sent his officers of execution to put to death that most constant confessor, in the very prison where he lay: which unnatural and bloody commandment was performed accordingly: for so soon as they came into the prison, they clave his brains with an hatchet, and so bereaved him of mortal life, having only power to take that from him which the holy martyr made small account of. afterward for the publishing of his true glory to the world, there wanted not miracles from heaven: for in the night time singing was heard at his body: some also report, that in the night, burning lamps, were seen in that place: by reason whereof his body, as of him 
worshipping of martyrs bodies.  that was a martyr, was worthily worshipped of all christian people. But the wicked father and murderer of his own son, albeit he was sorry that he had put him to death, yet was not his grief of that quality, that it brought him to the state of salvation. For although he knew very well, that the catholic faith was the truth: yet for fear of his people, he never deserved to be a professor thereof.  
At length falling sick, a little before his death, he commended his son Recharedus, who was to succeed him in the kingdom, and was yet an heretic, unto Bishop Leander, whom before he had greatly persecuted: that by his counsel and exhortation, he might likewise make him a member of the catholic church, as he had before made his brother Hermigildus: and when he had thus done he departed this life. After whose death Recharedus the king, not following the steps of his wicked father, but his brother the martyr, utterly renounced Arrianisme: and laboured so earnestly for the restoring of religion, that he brought the whole nation of the Visegothes to the true faith of Christ: and would not suffer any that was an heretic in his country to bear arms and serve in the wars. And it is not to be admired, that he became thus to be a preacher of the true faith, seeing he was the brother of a martyr, whose 
Merit of martyrs.  merits did help him to bring so many into the lap of God's church. wherein we have to consider, tha● he could never have effected all this, if king Hermigildus had not died for the testimony of true religion: for as it is written ●●les the grain of wheat falling 
johan. 12. 〈◊〉. 24.  into the earth doth die, itself remaineth alone: but if it die, it bringeth forth much fruit. This we see to prove true in the members, which before was verified in the head: for one died amongst the Visegothes, that many might live, and of one grain that was sown for the faith, a great crop of faithful people sprung up.  Peter. 
A wonderful thing, and much to be admired in these our days.   

OF CERTAIN BISHOPS OF afric who had their tongues cut out by the Vandals, that were Arrian heretics, for the defence of the catholic faith: and yet spoke still as perfectly as they did before.  
CHAPTER XXXII.  Gregory. 
LIkewise in the time of justinian the Emperor, when as the Vandals that were Arrian heretics, did grievously persecute the catholic faith: certain Bishops continuing constant, were openly examined: whom when the king of the Vandals saw that he could neither by any words or rewards draw to embrace his heretical religion, yet he thought that by torments he might do it: and therefore when he commanded them not to speak in defence of truth, and they refused to obey his precept, lest by silence they might seem to give consent unto wicked heresies in a great fury he commanded their tongues to be cut out by the roots. A miraculous thing and yet known to many old men: they did as perfectly afterward speak in defence of true religion, as they did before, when they had their tongues safe and sound.  Peter. 
You tell me of a marvelous ●●range thing, and greatly to be admired.  Gregory. 
It is written Peter of the only son of the eternal father. In the beginning 
joh. 1.  was the word, and the word was with God. Of whose virtue & power it straight ways followeth. All things were made by him. Why then should we marvel, if that eternal word could ●●eake without a tongue, which made the tongue?  Peter. 
What you say, pleaseth me very well.  Gregory. 
These bishops therefore flying at that time from the persecution, came unto the city of Constantinople: and at such time as myself about the affairs of the church, was sent thither unto the Emperor, I found there a Bishop of good years, who told me that he saw them himself speak without tongues: for they opened their mouths and said. Behold and see how we have no tongues, and yet do speak: for as he said, their tongues being cut of by ●he roots there seemed as it were a deep hole in their throat: and yet though their mouths were emp●ye, they pronounced their words very plain and distinctly. One of which falling afterward in that place into carnal sin, was forthwith deprived of that supernatural gift: and that by the just judgement of almighty God, seeing reason requireth, that he which was careless to preserve the continency of his body which he had, should not any longer utter the words of truth without the tongue of his body which he had not. But because I have now spoken sufficient for the condemnation of Arrianisme, therefore I will return to entreat of such other miracles, as have lately fallen out here in Italy.   

OF THE SERVANT OF GOD Eleutherius.  
CHAPTER XXXIII.  
ELeutherius of whom I made mention before; father of the abbey of the Evangelist S. Mark, which is in the suburbs of the city of Spoleto, lived long time together with me in this city in my monastery, and there ended his days. Of whom his monks do report, that by his tears he raised up one that was dead: for he raised up one that was dead: for he was a man of such simplicity and compunction, that no doubt but those tears coming from his humble and simple soul, were of force to obtain many things of almighty God. One miracle of his I will now tell you, which him ●elfe being demanded by me, did with great simplicity confess. As he was travailing upon a certain day, and not finding at might any other place to lodge in, he went to a Nunnery, wherein there was a little boy, which the wicked spirit did usually every night torment. The Nuns giving entertainment to the man of God, desired him that the said little boy might remain with him all night: wherewith he was well content. In the morning, the Nuns diligently inquired of the father, if the child had not been sore troubled and tormented that night: who maruailinge why they asked that question answered, that he perceived not any such thing. Then they told him, how a wicked spirit did every night pitifully afflict the child, and earnestly desire● him, that he would take him home to his own Abbey, because their hearts could not endure to behold any such misery. The old man yielded to their request, and so carried away the boy home to his own monastery: where he remained long time safe and sound, the devil not presuming to touch him. Whereupon the old man seeing him to continue so well, was immoderately glad thereof, & therefore in the presence of the monks he spoke thus. The devil did dally with those sisters: but now he hath to do with the servants of God, he dare not come near this boy. He had scarce uttered these words, when as in that very instant, the poor child was in the presence of them all possessed, an● pitifully tormented: which the old man beholding, straighteways lamented and fell a weeping, and persevering so a long time, the monks came to comfort him: but he answered them, saying. Believe me (quoth he) none of you shall this day eat any bread, unless this boy be dispossessed. Then with the rest of the brethren, he fell prostrate to his prayers, and there they continued so long, until the boy was delivered from his former torments, and beside so perfectly cured, that the wicked spirit never after presumed to molest him any more.  Peter. 
I verily suppose that he sinned a little in vain glory: and that God's pleasure was, that the other monks should cooperate to the dispossessinge of the devil.  Gregory. 
It is even so as you say: for seeing he could not alone bear the burden of that miracle, it was divided amongst the rest of his brethren. Of what force and efficacy this man's prayers were, I have found by experience in myself: for being upon a time when I lived in the Abbey so sick, that I often sounded: and was by means thereof with often pangs, continually at deaths door, and in such case, that unless I did continually eat some thing my vital spirit was going away: Easter day was at hand, and therefore when I saw that upon so sacred a vigil I could not refrain from often eating, 
Prescript days of fasting.  in which not only old people, but even children use to fast, I was more afflicted with grief, then grieved with mine infirmity: yet at length my sorrowful soul quickly found out a devise, and that was, to carry the man of God secretly into the oratory, and there to entreat him that he would by his prayer obtains for me of God so much strength and ability as to fast that day: which fell out accordingly: for so soon as we came into the oratory, with humility and tears he fell to his prayers, and after a while (having made an end) he came forth, and upon the words of his blessed prayers, my stomach grew so strong, that I did not so much as think of any meat, nor feel any grief at all. Then I began to mar●aile at myself, and to think in wha● case I was before, and how I felt myself now: and when I thought upon my former sickness, I found none of those pangs, with which before I was troubled: and when my mind was busied about the affairs of the Abbey, my sickness was quite out of my memory: yea, & as I said if I did th●ncke thereof, yet feeling myself so well and strong I began to doubt whether I had eaten or no. When evening was come, I found myself so lusty, that I could very well have fasted until the next day. And by this means having experience of his prayers in myself, I made no doubt but those things also were true which in other places he did, though myself was not then present.  Peter. 
seeing you told me that he was a man of great compunction, desirous I am to be better informed touching the efficacy of compunction and tears: and therefore I pray you, let me understand, how many kinds of compunction there be.   

OF THE DIVERS KINDS of compunction.  
CHAPTER XXXIIII.  Gregory. 
COmpunction is divided into many kinde●: to wit, when every sin is of penitent men in particular bewaile●; whereof the prophet jeremy in the person of penitent sinners speaketh thus. Mine eye hath 
Thren. 3.  brought forth divisions of waters. But speaking more properly, there be especially two kinds of compunction: for the soul that thirsteth after God, is first sorrowful in heart for fear, and afterward upon love. For first it is grieved and weary, because calling to mind former sins committed, it feareth to endure for punishment of them everlasting torments: but when long anxiety and sorrow hath banished away that fear, than a certain security of the hope of pardon doth follow: and so the soul is inflamed with the ●oue of heavenly delights, and whereas before it did weep for fear of eternal pain: afterward it poureth out tears, that it is kept from everlasting joys. For the soul doth then contemplate those glittering quires of Angels, that heavenly company of those blessed spirits, that great majesty of the eternal beholding the face of God: and doth lament so much more now, because it wanteth that everlasting felicity, than it wept before at the fear of eternal punishment. Which thing in scripture is mystically set down, in an holy and true history: for there we read, how Axa the daughter of Caleb, riding upon an ass did sigh: & when her father demanded what the matter was, she answered him thus: Give me your blessing, a southern 
joshua 15.  and dry land you ha●e given me, join also a wattery: and he gave her a watterie ground above and beneath. For Axa then rideth upon the ass, when our soul doth subdue and govern the sensual motions of the flesh: which sighing doth crave wet ground of her father, when it doth with contrition and sorrow of heart desire of our creator the grace of tears & weeping. For some there be, upon whom God hath bestowed such a gift, that they will speak freely in defence of justice, help them that be oppressed, give alms to the poor, and be zealous in religion, but yet have they not obtained the grace of tears: these be they, that have ground towards the South, and that which is dry: but yet do they want that which is moist and wet: because albeit they be diligent and fervent in good works, yet requisite it is, that they should also either for fear of hell, or the love of heaven, bewail the sins of their life past. But because as I said, there be two kinds of compunction, therefore her father gave her that, which was wettabove and also wet beneath: for our soul doth then receive that which is wet above, when it is grieved, and doth weep for the desire of heaven: and it doth then possess that which is ●●ett beneath, when it is afraid, and poureth forth tears for the fear of hell fire: and albeit that which is ●●ett beneath is bestowed upon our s●ule, before that which is weet above, yet because the compunction of love is the more excellent, convenient it was that the ground which was wet above, should be first named, and afterward that which was we● beneath.  Peter. 
Your discourse pleaseth me very well: but seeing you have now ●olde me of that reverent man Eleutherius, and his great grace of compunction: desirous I am to know, whether there be now any such men living in the world.   

OF AMANTIUS A PRIEST in ●he province of Tuscania.  
CHAPTER. XXXV.  Gregory. 
FLoridus Bishop of Tivolye a man (as your sel●● knoweth very well) of holy life, & worthy to be credited, told me, that he had dwelling with him a certain Priest called Amantius, of marvelous simplicity: who like unto the Apostles had such a grace given him of God, that laying his hand upon them that were sick, he restored them to their former health: and although the disease were very great and dangerous, yet upon his touching did it forthwith depart. Moreover he said that he had also this miraculous gi●te, that wheresoever he found any serpents or snakes, though never so cruel, yet did he with the sign of the cross dispatch and kill them: for by virtue 
Miracles wrought by the sign of the cross●●.  of the cross, which the man of God made with his hand, their bowels did break, and they suddenly die: and if by chance the snake ga●t into any hole, then did he with the s●gn● of the cross, bless the mouth thereof, and it wrought the same effect: for any might straighteways find it there dead. Myself having understanding of this great grace bestowed upon him, was desirous to see him and when he was brought unto me, I caused him to be lodged in a chamber amongst the sick men: thereby to try what his gift was in curing of diseases. At that time, there was one amongst them beside himself, being fallen into a frenzy: who one night did so cry out like a mad man, that with his noise he disquieted all the rest that were sick, so that they could not sleep or take any rest: and so it fe●l out very strangely, that one being ill all the rest fared the worse. But as I had before learned of the reverent Bishop Floridus, who was at that time there present with the said Priest: and afterward also plainly understood of him, that attended that night upon the sick persons: the foresaid venerable Priest rising out of his bed, went softly to the place, where the mad man lay, and there prayed, laying his hands upon him: whereupon the man became somewhat better. Then he carried him away, unto the higher part of the house into the oratory: where more plentifully he prayed unto God for his recovery: and strait after he brought him back again to his own bed safe and sound, so that he cried out no more, neither troubled any of the other sick persons. By which one fact of his, I had sufficient reason, to give credit to all the rest that before had been told me.  Peter. 
A great edification it is, to see men working such notable miracles: and to behold as it were upon earth, heavenly jerusalem in her citizens.   

OF MAX●MIANVS BISHOP of Syracusis.  
CHAPTER XXXVI.  Gregory. 
NEither ●s that miracle to be passed over with silence, which almighty God vouchsafed to work by his servant Maximianus, now Bishop of Syracusis, but then the father and governor nor of mine abbey. For at such time as I was upon the commandment of my Bishop, sent to Constantinople to the Emperor, about affairs of the churches: the same reverent man Maximianus upon charity, with other of his monks came thither unto me: who in his return homeward to Rome, fell into a great tempest upon the Adriake sEa: in which both himself, and all those that were in his company, after a most strange and miraculous manner, tasted both of the indignation and favour of alighty God. For the sea did so rage with the fury of the winds, that they had spent their ●●ast: the sails floated upon the waves: and the ship beaten and torn with boisterous billows, did leak water so fast, that it was now come to the upper deck, in such sort, that the ship seemed not so much to be in the waters, as the waters in the ship.  
The mariners and passengers troubled with the fear of death, not as a thing far of, but even present before their eyes, void of all hoop of this life, prepared themselves for the 
Roseru●tion of the B. Sacrament.  next: and so mutual giving the pax or kiss of peace one to an other, they received the body and blood of our Saviour: commending themselves to almighty God, that he would vouchsafe mercifully to receive their souls, who had delivered their bodies to so fearful a death: but God who had wonderfully terified their minds, did more wonderfully preserve their lives. For the same ship although full of water, yet did it hold on her course for eight days together, and upon the ninth, it arrived at the port of Cothronum: and when all the rest were safely gone out, than last of all the reverent man Maximianus went also forth: and no sooner was he upon land, than the ship sunk in the havene: as though by their departure, it had wanted that which did preserve it: and whereas before being at sea it was full of men, and carried also abundance of water, and yet sailed onward: now when Maximianus with his monks were landed, it could not in the haven, carry the waters alone, whereby God gave them to understand, that when it was laden, himself with his divine hand did govern and preserve it: seeing when it was empty it could not for a small time continue above the water.   

OF SANCTULUS A PRIEST IN the Province of Nursia.  
CHAPTER XXXVII.  
ABout forty days since, you saw with me, one called Sanctulus, a reverent Priest: who every year came unto me out of Nursia: but three days ago, a certain monk coming from those parts, broughe me very heavy news of his death. The holy life and virtue of which man was such, that although I can not but fetch sweet sighs when I remember it: yet now I may without all fear report and publish to the world such miracles, as I have learned by the relation of very virtuous & holy Priests, that were his neighbours: and and amongst dare friends, familiarity causeth one to presume much in charity, oftentimes myself did so courteously urge him, that he was enforced to tell me some small miracles which himself had done.  
Certain lombards being upon a time pressing of olives to make oil: Sanctulus as he was both merry in countenance and heart, came unto them, and saluted them pleasantly: and shewing them his bottle which he brought, rather willed, then desired them, to fill it with oil. But they being infidels, and having laboured all day in vain, and not pressed out any oil at all, took his words in ill part, and gave him very bad speech: but the man of God, notwithstanding this, spoke unto them yet with a more merry to do me a good turn, you will fill this bottle for Sanctulus, and so he will departed from you very well contented. But they seeing no oil to run forth, and hearing him yet for all that so earnest to have his bottle filled, fell into a great rage, and railed mightily upon him. Then the man of God seeing that no oil came from the press, called for water, which he blessed before them all, and with his own hands, cast it upon the pr●sse: 
A miracle wrought by holy water.  and forthwith by virtue of that benediction, such plenty of oil ran forth, that the lombards who before had long laboured in vain, did not only fill their own vessels, but also his bottle: giving him thanks, for that coming to beg oil: by his blessing, he bestowed that upon them, which himself had demanded.  
At an other time, when a great dearth was in the country, the man of God being desirous to repair the church of S. Laurence, burnt before by 
Churches dedicated to saints.  the lombards, he hired for that end many cunning workmen and divers other labourers, who of necessity were daily to be maynetained: but so great was the scarcity, that he wanted bread to relieve them: where upon his worckmen cried out for meat, because they were faint and could not labour. The man of God hearing this, gave them comfortable words, promising to supply their want: yet inwardly very much was he grieved, being not able to perform what he had said. going therefore up and down in great anxiety he came to an oven, wherein the neighbours that dwelled by, had the day before baked bread: and stooping down he looked in, to see whether they had by chance left any bread behind them, where he found a lose both greater and whiter then commonly they used: which he took away, but yet would he not by and by give it to his workmen, lest perhaps it belonged to some other body, and so might as it were, of compassion to other, have committed a sin himself: and therefore he did first show it to all the women there about, inquiring whether it were any of theirs: but all denied it saying, that they had all received their just number of ●oaues. Then the man of God in great joy, went with that one loaf to many workmen, wishinge them to give thanks to almighty God, telling them how his goodness had provided them of necessary food: and forthwith he set that loaf before them, whereof when they had satisfied themselves, he gathered up more pieces of bread which remained, than the whole loaf itself was before in quantity. The day following, again he set it before them, and again the pieces remaining were far more them the former fragments: & so for the space of ten days together, all those arti●icers and workmen lived upon that one loaf, and were very well satisfied: some thing remaining every day for the next, as though the fragments had by eating increased.  Peter. 
A strange thing and not unlike to that notable miracle of our Saviour: and therefore worthy to be admired of all.  Gregory. 
Our Saviour at this time Peter vouchsafed by his servant to feed many with one loaf, who in times passed by himself, feed five thousand 
joan. 〈◊〉  with five loaves: and doth daily of a few grains of corn produce innumerable ears of wheat: who also out of the earth brought forth those very grains: and more than all this, created all things of nothing. But to the end you should not marvel any longer, what by God's assistance the venerable man Sanctulus wrought outwardly: I will now tell you what by our lords grace he was inwardly in his soul. Upon a certain day, the lombards had taken a Deacon, whom they kept in prison, with a purpose to put him to death. When evening was come, the man of God Sanctulus entreated them to set him at liberty, and to grant him his life: but when he saw that he could not obtain that ●auor at their hands, but that they werefully resolved to have his life: then he beseeched them, that they would at least commit him to his keeping: wherewith they were content, but with this condition, that if he scaped away, that then himself should die for him. The man of God was very well content, and so he received the deacon into his own charge and custody.  
The midnight following when he saw all the lombards fast a sleep, he called up the Deacon, willing him quickly to rise up and to run away as fast as he could: and almighty God (quoth he) deliver the out of their hands. To whom the Deacon (knowing what he had promised) said. Father I can not run away, for if I do, out of all doubt they will put you to death: yet for all this Sanctulus enforced him to be gone with all speed, saying, up and away: and God of his goodness defend and protect you: for I am in his hands, and they can do no more unto me than his divine Majesty shall give them leave. Upon these words, away went the Deacon: and he that had undertaken his safe-keepinge, as one that had been deceived remained behind.  
In the morning the lombards demanded of Sanctulus for their prisoner: who told them, that he was run away. Then (quoth they) you best know what is convenient for you to have: yea mary that do I, answered the servant of God with great constancy: well (quoth they) thou art a good man, and therefore we will not by divers torments take away thy life, but make c●oise of what death thou wilt: to whom the man of God answered in this manner. Here I am at God's disposition and pleasure, kill me in such sort, as he shall vouchsafe to give you leave. Then all the lombards that were present agreed to have him beheaded: to the end an easy and quick death might soon dispatch him. When it was given out abroad that Sanctulus was to die, whom for his virtue and holiness, they greatly honoured: all the lombards that were in those parts repaired thither, being glad (such cruel minds they have) to behold him put to death: and when all the a ●mye was gathered together, they brought him forth to execution, and the strongest man amongst them was chosen out, to cut of his head at one blow.  
The venerable man beset with armed soldiers, betook himself to his usual weapons: for he desired them to give him a little leave to pray: which when he had obtained, he cast him self prostrate upon the earth, and fell to his devotions: in which after he had continued for a good space, the executioner spurned him up with his foot, bidding him rise, kneel down, and to prepare himself for death. The man of God rose up, bowed down his knee, and held forth his head, and beholding the drawn sword ready to dispatch him, these only words they said that he spoke aloud. O Saint johne hold that sword. Then 
Prayer to Saint johne.  the foresaid executioner, having the naked weapon in his hand, did with all his force lift up his arm to strike of his head: but by no means could he bring it down again, for it became suddenly so stiff that it remained still above, the man being not able once to bend it downward. Then all the lombards who came to feed their eyes with the lamentable sight of his death, began with admiration to praise God's name, and with fear to reverence the man of God: for they now saw apparently of what great holiness he was, that did so miraculously stay the arm of his executioner above in the air.  
Then they desired him to rise up, which he did: but when they required him to restore his executioners arm to his former state, he utterly refused, saying. By no means will I once pray for him, unless before hand he swear unto me, that he will never with that arm offer to kill any christian more. The poor Lombarde who as we may truly say, had stretched out his arm against God, enforced with this necessity, took an oath never more to put any Christian to death. Then the man of God commanded him to put down his arm, which forthwith he did: he commanded him also to put up his sword, which in like manner he performed. All the lombards by this perceiving him to be a man of rare virtue, began in all haste to present him with the gifts of such oxen and other cattle, as before they had taken from others: but the man of God, utterly refused all such kind of presents, desiring them rather if they meant to bestow any thing upon him worth the giving, that they would deliver unto him all such prisoners as they had in their keeping: that he might have some cause in his prayers, to commend them to almighty God. To which request of his they condescended, and so all the poor captives were discharged: and thus by God's sweet providence, one offering himself to die for an other, many were delivered from death.  Peter. 
A strange thing it was, and although I have heard the same story by the relation of others: yet I can not deny, but so often as I hear it repeated, it seemeth still unto me, as though it were fresh news.  Gregory. 
There is no cause why you should admire Sanctulus for this thing: but ponder with yourself if you can, what manner of spirit that was, which possessed his simple soul, and did advance it to so high a perfection of virtue: For where was his mind, when he offered himself with such constancy to die for his neighbour: and to save the temporal life of his brother, contemned his own, and put his head under the executioners sword? what force of true love did then harbour in that heart, when he nothing feared death, to preserve the life of an other? Ignorant I am not, that this venerable man Sanctulus could scant read well, and that he knew not the precepts of the law: yet because charity is the fulfilling of the law, by loving God and his neighbour, he kept the whole law: and that which outwardly lacked in knowledge, did in wardlie by charity live in his soul. And he perhaps who never read that, which S. johne the Apostle said of our Saviour, to wit, that as he 
joan. 13. v. 16.  yielded his life for us, so we likewise should yield our lives for our brethren: yet that great & high precept of the Apostle, he knew more by action, then by speculation. Let us here if you please compare his learned ignorance, with our unlearned knowledge: Where our kind of 〈…〉inge is nothing worth, his is of 〈…〉 t price and estimation: we destit● 〈…〉 virtue do speak thereof, and as 〈…〉 vere in the mids of plentiful 〈…〉 s smell of the fruit, but do not 〈…〉 e thereof. He knew full well 〈…〉 we to gather and taste of the fruit 〈…〉 elf, although he lacked the smell 〈…〉 words and vain speech.  Peter. 
What I pray, do you think is the 〈…〉 ause, that good men are still taken 〈…〉 way: and such as for the benefit and 〈…〉 dification of many, might live still in this world: either are not to be found at all, or at least very few can be heard of?  Gregory. 
The malice and wickedness of them that remain behind in the world, deserveth that those should quickly be taken away, who by their life might much help us: and for as much as the world draweth towards an end, God's chosen servants are taken out of it, that they fall not into more wicked times: and therefore from hence it cometh, that the prophet saith. The just man doth perish, and there is 
Esay. 5.  none that doth ponder it in his heart: and men of mercy are gathered together, because there is none that hath understanding. And from hence also it proceedeth, that the scripture saith. Open ye, that they may go forth 
jerem. 50.  which do tread it under foot. Hence likewise it is, that Solomon saith. There is a 
Eccles. 3.  time of casting stones abroad, and a time of gathering them together. And therefore the nearer that the world draweth to an end, so much the more necessary it is, that the living stones, should be gathered together, for the heavenly building: that our celestial jerusalem may arrive to the full measure of his whole perfection. And yet do I not think, that all Gods elect servants are so taken out of the world, that none but the wicked remain behind: for sinners would never be converted to the sorrow of true penance, if they had not the examples of some good people to provoke them forward.  Peter. 
Without cause do I complain of the death o●goode men, when as daily I see them also that be wicked, in great numbers to departed this life.   

OF THE VISION OF REdemptus Bishop of the city of Ferenti.  
CHAPTER XXXVIII.  Gregory. 
WOnder nothing at this Peter, for you knew very well Redemptus, Bishop of the city of Ferenti, a man of venerable life, who died almost seven years since: with whom I had familiar acquaintance, by reason that he dwelled not far from the Abbey in which I lived. This man when I asked him (for the matter was very well known far and near) told me that which by divine revelation he had learned concerning the end of the world, in the time of Io●●e the younger, who was my prededecessor. For he said that upon a certain day, as he was according to his manner visiting of his Diocese, he came to the Church of the blessed martyr Euthicius: and when it was nigh the would needs be lodged nigh to the sepulchre of the martyr, where after his travail he ●eposed himself. About midnight, being as he said himself neither perfectly waking, nor yet sleeping, but rather heavy of sleep, he felt his waking soul oppressed with great sorrow: and being in that case, he saw the same blessed martyr Euthicius standing before him, who spoke thus: Art thou waking Redemptus? to whom he answered, that he was. Then the martyr said. The end of all flesh is come: the end of all flesh is come: which wor●es after he had repeated thus three times, he vanished out of his sight.  
Then the man of God rose up, and fell to his p●aiers with many tears: And strait after, those fearful sights in heaven followed: to wit fiery lances, and armies appearing from the north. Strait after likewise the barbarous and cruel nation of the lombards drawn as a sword out of a sheath, left their own country and invaded ours by reason whereof the people which before for the huge multitude were like to thick corn fields: remain now withered and overthrown: for cities be wasted, towns and villages spoiled, churches burnt, monasteries of men and w●men destroyed, farms left desolate, & the country remaineth solitary and void of men to till the ground, and destitute of all inhabitants: beasts possessing those places, where before great plenty of men did dwell. And how it goeth in other parts of the world I know not, but here in this place where we live, the world doth not foretell any end, but rather showeth that which is present and already come. Wherefore so much the more zealously ought we to seek after eternal things, by how much we find all temporal, so quickly to be fled and gone. surely this world were to be contemned, although it did flatter us, and with pleasant prosperity contented our mind: but now seeing it is fraught with so many miseries and divers afflictions, and that our sorrows and crosses do daily increase and be doubled, what doth it else but cry unto us that we should not love it.  
Ma●y more things yet remain of the worthy acts of God's servants, but because I have resolved upon an other course, I will pass over with silence.  Peter. 
For as much as I perceive, that many Christians do doubt of the immortality of the soul, after the dissolution of the body: I beseech you for the spiritual good of many, to set down some reasons for proof thereof: or the examples of some souls which have testified the same, if you remember any: to the end that those which be troubled with any such temptations, may learn that the soul doth not die together with the body.  Gregory. 
This is a work of great labour, especially for one that is busied with other affairs, and hath other things to attend unto: yet if any profit by my means may redound to others, willingly do I prefer that before mine own will and pleasure: and therefore God's grace assisting me, in this fourth book following, I will clearly show that the soul doth live after the death of the body.   
The end of the third book.   


THE CHAPTERS OF THE FOURTH BOOK.  

1. THat carnal men do the less believe eternal and spiritual things, because those of which they hear, they know not by experience.  
2. That an infidel liveth not without faith.  
3. That there were three vital spirittes created.  
4. Of that question of Solomon, wherein it is said: That the death of a man and beasts is all one.  
5. Of that question concerning the soul, which goeth invisibly out of the body: to wit, whether there be any such thing, when as it can not be seen.  
6. That as the life of the soul whiles it remaineth in the body, is known by the motions of the members: so the life of the soul, as●er it is out of the body in Saints, is gathered by the virtue of miracles.  
7. Of the departures of souls.  
8. Of the departure of the soul of a monk called Specio●us.  
9 Of the soul of an Anchoret.  
10. Of the departure of the soul of an Abbot called Hope.  
11. Of the departure of the soul of a Priest called Vr●inus.  
12. Of the soul of Probus, Bishop of the city of Reati.  
13. Of the departure of a Nun called Galla.  
14. Of the departure of Seruulus, sick of the Palsye.  
15. Of the departure of a Nun called Romula.  
16. Of the departure of the virgin Tarsilla.  
17. Of the departure of a young maid called Musa.  
18. How certain young children, come not to heaven, through the fault of their parents: because they bring them up wickedly, as is showed and afterward declared, by the example of a blasphe●●ous young boy.  
19 Of the departure of one Steven, the servant of God.  
20. That sometime the merit of the soul is not seen at the departure: but is after death more truly declared.  
21. Of the two monks of Abbot Valentius.  
22. Of the departure of Abbot Soranus.  
23. Of the departure of the Deacon of the Church of Marsi.  
24. Of the death of the man of God, that was sent to Bethel.  
25. Whether the souls of just men, be received into heaven, before the resurrection of the body.  
26. By what means some that are a dying do prophecy. Of the death of a certain Advocate: Of the revelation of the two monks Gerontius and Mellirus: Of the death of a boy called Armentarius, and of the diversity of tongues.  
27. Of the death of the Earl Theophanius.  
28. That as the souls of just men be in heaven: so we ought to believe, that after the death of the bodies, the souls of wicked men are in hell.  
29. What reason we have to believe that corporal fire can hold spirittes, they being without bodies.  
30. Of the death of the Arrian king Theodoricus.  
31. Of the death of Reparatus.  
32. Of the death of a courtier, whose grave burnt with fire.  
33. Whether the good know the good in heaven: and the bad those that be bad in hell.  
34. Of a certain religious man, who at his death saw the Prophets.  
35. How sometime, souls ready to depart this world, that know not one an other▪ do know for all that what torments for their sins, or like rewards for their good deeds, they shall receive. And of the death of johne, Vrsus, Eumorphius, & Steven  
36. Of those souls, which through error seem to be carried out of their bodies. Of the vocation and revocation of Peter the monk: and of the death and resuscitation of Steven. Of the vision of a certain soldier: and of Deusdedit, whose house was seen to be built upon the sabbath day: and of the punishment of the men of Sodom.  
37. That the souls of certain men whiles they be yet in their bodies, do see some spiritual punishment: and of the boy Theodorus.  
38. Of the death of Chrisorius: and of a certain monk of Iconia.  
39 Whether there be any fire of purga●orye after death.  
40. Of the soul of Paschasius the Deacon.  
41. Why in latter times, so many things come to light concerning men's souls, which before, were not known.  
42. In what place we ought to believe that hell is  
43. Whether the fire of hell be one or many.  
44. Whether they always burn that lie in hell.  
45. How the soul is said to be immortal, if it be punished with the sentence of death.  
46. Of a certain holy man, who was afraid at the time of his death.  
47. That some are by revelation strengthened not to be afraid when they die: and of the monks called Anthony, Merulus, and johne.  
48. Whether we ought to observe dreams: and how many sorts of dreams there be.  
49. Os a certain man, who in his dream had long life promised: and yet died shortly after.  
50. Whether the souls receive any commodity by the burial of their bodies in the church.  
51. Of a certain Nun 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 thrown out of the church after it was buried.  
54. Of the body of a dier buried in the church, which afterward could not be found.  
55. What thing that is, which after death, hath force to helppe men's souls: and of a Priest of Centumcellis, who was by the soul of a certain man desired, that he might after his death, be helped by the holy sacrifice. And of the soul of a monk called justus.  
56. Of the lise and death of bishop Cassius.  
57 Of one that was taken by his enemies, whose irons at the time of the sacrifice were loosed: and of the mariner called Caraca, saved by the sacred host, from being drowned in the sea.  
58. Of the virtue and mystery of the healthful sacrifice.  
59 How we ought to procure contrition of heart, at the time of the holy mysteries: and of the custody of our soul after we have been sorrowful sor our sins.  
60. How we ought to forgive the sins of others, that we may obtain forgiveness of our own.    

THE FOURTH BOOK OF S. GREGORY'S DIALOGVES.  
HOW CARNAL MEN GIVE the less credit to those things which be eternal and spiritual: because they know not by experience, what they hear others to speak of.  
CHAPTER I.  
AFTER that the first parent of mankind, was for his sin banished from the joys of Paradise, he fell into the misery of this ignorance and banishment, which to this yerie day we do all endure: for his sin was the cause, that he could not any longer see those joys of heaven, which before by contemplation he possessed: for during the time of his residence in Paradise, he usually heard God talking with him, and by purity of heart, and heavenly vision, was present with the quires of the blessed Angels. But after his fall he lost that light of soul, which before abundantly he enjoyed. From whom we being by carnal propagation derived, that live now in this dark ignorance of banishment do hear indeed of an heavenly country, and how it is inhabited by the Angels of God, and that the souls of just and perfect men do there keep them company. But yet such as be carnal, because they can not by experience know those invisible creatures, doubt whether there be any such, seeing with their corporal eyes they can not behold them: from which doubt, our first Parent was altogether free: for although he was exiled from the joys of Paradise, yet did he still keep in memory what he had lost, because he had before beheld the same: but these men can not by any means call to mind such things as they hear others speak of, because they never had of them any former experience as our first father Adam had.  
For it is in this case as if a woman big with child, should be put in prison, and be there delivered of a son, which never went forth, but were there continually brought, up: for if his mother should tell him of the sun, moan, stars, mountains: and speak of the fields, the flying of birds, and running of horses: her child that had continually been brought up in the prison, and acquainted with nothing else but black darkness: might well hear what she said, but with a doubt whether it were true or no, because experience taught him not any such thing. Euene so men that are borne in this dark world, the place of their banishment, do hear that there be wonderful, strange, and invisible things: but because they are not acquainted with any else but terrestrial creatures, which only be visible, they doubt whether there be any such invisible things as are reported of, or no: for which cause the creator himself of all things both visible and invisible, and the only begotten son of the eternal father, came into this world, for the redemption of mankind: and sent the holy Ghost unto our hearts, that quickened by him and his grace, we should believe those things, which as yet by sense or experience we can not possibly understand: and therefore so many of us as have received this spirit, the heavenly pledge of our inheritance, make no doubt of God's invisible and immortal creatures: and who so ever as yet is not settled in this belief, out of all question, he ought of reason to give credit to the words of them, that be more learned and holy, and believe them that through the grace of God's holy spirit, have experience of those things that be invisible: for he were a very foolish child, that thought his mother lied, when she spoke of light in other places, because himself where he was, beheld nothing else but the darkness of the prison.  Peter. 
That you say doth wonderfully content me: yet he who believeth not that there be any invisible things, out of question in mine opinion is an infidel: and he that is an infidel, in that thing whereof he doubteth seeketh not for faith, but for reason.   

THAT AN INFIDEL LIVETH not without faith.  
CHAPTER II.  Gregory. 
I Speak boldly yet truly, that an infidel liveth not without faith: for if I demand of him, who is his father or mother, straightways he will tell me, such a man and such a woman: and if I press him further, whether he doth remember the time when he was first conceived, or the hour when he was borne into this world, he will answer me, that he never knew or saw any such thing: and yet for all this doth he believe that which he never beheld, seeing he believeth without all doubt, that such a man was his father, and such a woman his mother.  Peter. 
I must needs confess, that I never knew before this time, that an infidel had any faith.  Gregory. 
Infidels have faith, but not in God, sor than they were not infidels: but worthy are they by the former reason to be blamed, and thereby also to be provoked to embrace true faith: for if concerning their visible body, they believe that which they never saw, why do they not also believe some things, which with their corporal eyes they can not behold.   

THAT GOD CREATED THREE kinds of spirits with life.  
CHAPTER III.  
FOr that our soul doth live after the death of the body, reason doth teach us, assisted and helped with faith: for almighty God created three kinds of spirits having life. One altogether spiritual without body: an other with a body, but yet which dieth not with the body: the third that which is both joined with the body and also together with the body doth die. The spirits that have no bodies be the Angels: they that have bodies but die not with them, be the souls of men: those that have bodies and by together with them, be the souls of cattle and brute beasts. Man therefore as he is created in the middle state, inferior to Angels and superior to beasts, so doth he participate of both: having immortality of soul with the Angels, and mortality of body, with beasts, until the day of doom: for then the glory of the resurrection, shall take away and consume the mortality of the body: for being then reunited to the soul, it shall be preserved for ever: as the soul joined to the body, is preserved for God. Neither shall the bodies of the damned, lying in torments ever perfectly perish: for though they always decay, yet for ever shall they continue: and as they sinned both with soul and body, so living always in body and soul, they shall always die without end.  Peter. 
All your discourse is consonant to that reason, which Christian religion teacheth: but I beseech you, if there be so great difference betwixt the souls of men and beasts as you affirm, why doth Solomon speak in this manner? I have said in mine heart of the sons 
Ecclesias. cap. 3.  of men, that God would prove them, and show them to be like unto beasts: therefore here is one death of men and beasts, and their state is both alike: and prosecuting afterward more exactly that opinion of his, thus he writeth. As a man dieth, so do beasts die: All things breath alike, and man hath nothing more than beasts. After which words, he addeth also this general conclusion. All things are subject to vanity, & all things go to one place: of the earth they were made, and into the earth they return again.   

OF SALOMON'S QUESTION, to wit. The death of men and beasts is all one.  
CHAPTER FOUR  Gregory. 
Salomons' book in which these sayings are found, is called Ecclesiastes: as much to say properly as The preacher. And in a sermon, the manner is to have an opinion set down, by means whereof the tumultuous sedition of common people may be appeased: and whereas divers have divers opinions, yet are they all by the Preachers arguments and reasons, brought to unity and agreement: and therefore this book is called, The preacher: because in it Solomon doth as it were take upon him, the person and words of the unruly vulgar sort, and by way of inquisition speaketh those things, which haply ignorant men thorough tentation do verily think: and therefore so many questions, as he doth by way of inquiry propound: so many divers persons doth he in a manner take upon himself but the true Preacher doth as it were with his hand, compound all the●re doubts and disagrementes, and bring them all to concord and unity of opinion, when as in the end of his book he saith. Let us all 
Eccles. cap. 12  together hear an end of speaking: Fear God, keep his commandements, for this is every man. For if in that book he had not by his discourse taken upon him the person of divers▪ why did he admonish all to make an end of speaking, together with him, and to hear.  
He therefore that in the conclusion of the book saith. Let us altogether hear: doth give evident testimony of himself, that he took many persons upon him, and that he spoke not all as of himself: and therefore some things there be in that book, which are moved by way of disputation, and other some which by reason give satisfaction: some things which he uttereth in the person of one that is tempted, and who as yet followeth the pleasures of the world: and some other things, in which he disputeth them according to the rule of reason, and to draw the mind from vain pleasure and delight: for as there he saith. This therefore seemeth unto me good, that a 
Eccles. 5.  man should eat and drink: and takeioye of his labour: so afterward he addeth. It is better to go unto the house of mourning, then to the house of feasting. For if it be good to eat and drink, it seemeth better to go unto the house of feasting, then to the house of mourning: and therefore by this it is evident, that he uttered that former saying in the person of frail men, and pronounced this latter, according to the rule of reason: and therefore doth he straighteways set down the grounds of his reason, and showeth what commodity is gotten by going to the house of mourning, saying thus: for in that we are put in mind 
Eccles. 11.  of the end of all men: and the living man thinketh what he shall be. Again there we find it written. O young man rejoice in thy youth: and yet a little after is added: for youth and pleasure be vain things.  
Seeing therefore he doth afterward reprove that for vain, which before he seemed to allow: plainly doth he declare, that he spoke those words as it were of carnal concupiscens, and the other of a right and true judgement. Therefore as he doth in the first place, express the delight of carnal things, and pronounceth it to be good to cast away all care, and to eat and drink: so afterward with reason and judgement doth he reprove that, when he saith, that it is better to go unto the house of mourning, then to the house of feasting: and though he saith that a young man ought to rejoice in his youth: yet doth he utter that, as proceeding from the resolution of a carnal mind: seeing afterward by definitive sentence, he reproveth both youth and pleasure, as vain things. Even so and in like manner, doth our Preacher set down the opinion of man's suspicion, as it were in the person of those that be weak, and subject to tentation, when he saith. The death of man and beasts is one, and their condition both a like: As man dieth, so they also die: All things do breath alike, and a man hath not any more than beasts: who notwithstanding afterward, putteth down his own opinion, proceeding from judgement and reason in these words. What hath a wise man more than 
Eccles. 6.  a fool, and what a poor man, but that he may go thither where life is? He therefore that said: A man hath no more than beasts: said also with mature deliberation, that a wise man hath not only more than a beast, but also more than a foolish man, to wit that he goeth to that place, where life is: in which words he doth also teach us, that man's life is not in this world, seeing he affirmeth it to be else where: wherefore man hath this more than beasts, because they after death do not live: but he doth then begin truly to live, when by mortal death he maketh an end of this transitory life: and therefore long after he saith. What soever they hand can do, instantly work: because with them in h●l whether thou goest, there shall be neither work, nor reason, nor knowledge, nor wisdom: how then is the death of man and beasts all one, and how is their condition and state alike? or how hath not a man more than beasts, when as they after death live not, and the souls of men after the death of there bodies, be for there wicked deeds carried to hell, and do not die, when they depart this life? But in both these sayings, which seem contrary each to other, it is made manifest, that the Preacher speaketh the truth: uttering the one of carnal tentation, and yet afterward upon deliberation and according to truth resolutely setteth down and defineth the contrary.  Peter. 
Glad I am, that ignorant I was of that question, which I demanded: seeing I have by means thereof, come to so exact an understanding of that, which before I knew not. But I beseech you to take it patiently, if I also like to this our Preacher, take upon me the person of weak and frail men: that I may the better, as it were by their demanding of questions, be profitable to them in their weakness and infirmities.  Gregory. 
Why should I not bear with you, condescending to the infirmities of your neighbours? when as Paul saith: 
1. Corint. ●.  To all men I became all things, that I might 
* By this we see, that men may in a good sconce be called saviours, without any injury to our Saviour Christ.  save all: and surely you are the more to be reverenced, for condescending to their weakness upon charity, & therein do you imitate the steps of an excellent preacher.   

OF A QUESTION CONCERNING the soul, which goeth invisibly out of the body: to wit, whether there be any such thing, seeing it can not be seen.  
CHAPTER V.  Peter. 
IT chanced so, that I was present, when one departed this life. Who suddenly as he was a speaking, gave up the ghost: and whom before I heard talking with me, in an instant I saw dead: but whether his soul went out of the body or no, that I did not see: and it seemeth very hard to believe that thing, which no man can behold.  Gregory. 
What marvel is it Peter that you saw not the soul departing out of the body, seeing you behold it not, when it remaineth in the body: what? do you believe me to have no soul, because whiles you now talk with me, you can not see it? The nature of the soul is invisible, and therefore invisibly doth it departed out of the body, as it doth invisibly remain in the body.  Peter. 
That the soul hath life, so long as it remaineth in the body, easily do I perceive by the motion thereof: for if the body were destitute of the soul, the members could not possibly move at all: but that the soul liveth when it is out of the body, by what motions or actions I should gather, desirous I am to be informed by you: to the end that by such things as I do see, I may know that thing which I can not see.  Gregory. 
Though not with any great subtlety of discourse, yet confidently do I affirm it to be most true, that as the power of the soul, doth quicken and move the body: so the power of God, doth fill all things which he hath created: and to some things doth he give life, by breathing it into them: to other things, he vouchsafeth life in an other manner: and upon some other things he bestoweth only a being, without any life at all. Seeing therefore you doubt not, but that God is the creator and preserver of all things, that he doth fill and embrace all things, that he doth excel all things, and also mainetayneth them, that he is incircumscriptible, and invisible: so neither ought you to doubt, but that he is served with invisible creatures, seeing they that serve, ought to be somewhat like unto him, upon whom they attend, and so consequently that we ought not to doubt, but for as much as he is invisible in himself, that they also be of the same nature: and what creatures can these be else but his holy Angels, and the souls of just men? wherefore as you know when you see the body move, that the soul remaineth in the body, and you gather this from the body which is lowest: so ought you to think of the life of the soul that departeth from the body, deducing a reason from God who is the highest: to wit that the soul liveth invisibly, seeing it is to remain in the service of the invisible creator.  Peter. 
All this is very well said: yet our mind can hardly be brought to believe that, which with our corporal eyes we can not behold.  Gregory. 
 S. Paul saith, that faith is the 
Hebr. 11.  substance of things to be hoped for, the argument of things not appearing: truly are we said to believe that which can not be seen, and by no means to believe that which with out eyes we do behold: yet in few words to bring you home again to yourself, I say, that no visible things be seen but by the means of invisible: for although your bodily eye beholdeth all sensible creatures, yet could it not behold any such thing, did it not receive force from that which is invisible: for take away the soul, which none doth see, and in vain be the eyes opened, to look upon any thing. Take away the soul from the body, and the eyes out of all question may remain still open as before. If than our eyes did ●ee of themselves, how cometh it to pass, that now the soul is gone, they see nothing at all. Learn then by this, that visible things themselves are not seen, but by means of them that be invisible. Let us also imagine, that we saw before us, the building of houses, huge timber and stones to be lifted up, great pillars to hang upon engines: what I pray you effecteth all this? the visible body that with hands draweth and moveth those huge and massy things, or the invisible soul that giveth life to the body? for take away that which is not seen in the body, and straightways all those things which before did move, will temayne without any motion at all. By which we may easily gather, that nothing can be disposed of in this visible world, but by an other creature, which is invisible: for as almighty God either by inspiration, or by replenishing those creatures which have reason, doth both quicken and move those things which be invisible, so in like manner those things which be invisible, do give motion and sense to carnal bodies which are visible.  Peter. 
Willingly overcome with these reasons alleged, I confess that I am enforced almost to think, that these visible things are nothing: whereas before, taking upon me the person of weak and unlearned men, I doubted whether there were any invisible creatures or no: wherefore your whole discourse doth very well please me: yet as I am assured of the life of the soul by the motion of the body, so desirous I am to know by some sure and certain demonstrations, that the soul doth also live, after it is departed from the body.   

THAT AS THE LIFE OF THE soul remaining in the body, is gathered by the motion of the members: so the life of the soul, after death in holy men, is to be found out by the virtue of miracles.  
CHAPTER VI.  Gregory. 
HErein most ready I am to satisfy your request: and for proof of this point, no difficulty do I find: for think you that the holy Apostles and martyrs of Christ, would have contemned this present life, and offered their bodies to death, had they not known that their souls did most assuredly live for ever? You confess that you know the life of the soul remaining in the body by the motion thereof: behold then how these that lost their lives for Christ, and believed that souls lived after death be renowned for their daily miracles: For sick persons come unto 
Pilgrinage to Saints bodies.  their dead bodies, and be curied: perjured persons repair thither, and be possessed with devils: possessed with devils visit them, and are delivered. Lepers come, and be cleansed: dead folk are brought, and they be raised up again. Consider then in what sort their souls do live in those places, where they live, whose dead bodies live also in this world by so many miracles: if then you gather the life of 
Miracles wrought by relics.  the soul remaining in the body, by the motion of the members: why do you not likewise by the dead bones which work miracles, infer that the soul doth live after the death of the body.  Peter. 
No solution as I think can overthrow the force of this reason alleged: by which we are constrained through visible things, to believe those, which we see not and be invisible.   

OF THE DEPARTURE OF means souls.  
CHAPTER VII.  Gregory. 
A Little before you complained, for that you could not see the soul of one when it departed out of his body: but that was your fault, who desired with corporal eyes to behold an invisible thing, for many of us that by sincere faith and plentiful prayer, have had the eye of our soul purified, have often seen souls going out of their bodies: and therefore now I think it necessary to set down, both how, and in what sort, means souls departing out of their bodies have been seen: and also what wonderful things have been revealed unto them, at the time of their departure: that by this means, examples may satisfy our wavering and doubtful minds, which reason can not so full ye persuade. Wherefore to begin. I remember that in the second book of this work, I told you how venerable Bennet (as by relation of his own monks I learned) being far distant from the city of Capua, beheld the soul of Germanus (Bishop of the same place) at midnight to be carried to heaven in a fiery globe: who seeing the soul as it was ascending up; beheld also in the largeness of his own soul, within the compass of one sun beam, the whole world as it were gathered together.   

OF THE DEPARTURE OF the soul of Speciosus a monk.  
CHAPTER VIII.  
BY the relation also of the same monks his disciples, I understood how two noble men that were brethren, and very well learned in humanity: the one called Speciosus, the other Gregory, entered into religion, there to live virtuously under the direction of his rule: whom the venerable father placed in a Monastery of his, hard by the city of Teracina. These men whiles they remained in the world, were very rich, but for the redemption of their own souls, they 
voluntary poverty.  had givene all to the poor, and led their life in the same monastery. One of these twain, to wit Speciosus being sent upon business of the monastery to the Capua: his natural brother Gregory in the mean time sitting at table at dinner amongst the other monks, rapt in spirit, beheld his brother's soul though so far distant, departing out of his body: which forthwith he told unto the other monks, and straight after in all haste took his iornye to Capua, where he found his brother newly buried: and there understood how he died at that very hour, in which he saw his soul going out of his body.   

OF THE SOUL OF A certain Anchoret.  
CHAPTER IX.  
A Certain religious man, and one of great credit, (at such time as I lived in the Monastery) told me that certain sailing from Sicily to Rome, as they were in the the midst of the sea, beheld the soul of a certain servant of God carried to heaven, who had been an Anchoret in the Island of Samnium. Landing afterward in the same place, 
Anchoretes.  and making inquiry of that thing, they understood that holy man to have departed this life upon that very day, in which they saw his soul ascending to heaven.   

OF THE DEPARTURE OF Abbot Hopes soul.  
CHAPTER X.  
While I lived as yet in my monastery, I understood by the relation of a very reverent man, a certain thing 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 o●tye of Nursia. This man, almighty and merciful God by temporal affliction, preserved from everlasting misery: and gave him great grace and quiet of mind: for how dearly he loved him, yea at that very time when he sent him affliction, was afterward made apparent to the world, when he vouchsafed perfectly to restore him to his former health. This man therefore was for the space of forty years, punished with such a continual blindness of his eyes, that he could not so much as behold any light at all. But because none in adversity can without the help of God's grace stand: and unless the same merciful father, who sendeth punishment, giveth also patience: straighteways his chastising of our sins, doth by impatience more increase them: and so it pitifully falleth out, that our sin is by that very thing made greater, by which an end of all sin might very well have been expected. God therefore seeing our infirmity, together with affliction, by his sweet providence keepeth and preserveth us: and is in his correction which he sendeth his chosen children in this world, so just with mercy, that they may become such, to whom afterward he may justly show mercy: and therefore though he did lay his cross of blindness upon this venerable man, yet did he not leave him destitute of inward light: for as his body was wearied with pain, so by the providence of God's holy spirit, his soul was refreshed with heavenly comfort.  
At length when he had continued forty years in this kind of blindness, our good Lord restored him, to his former sight, giving him also to understand, that he was shortly to leave this world: and therefore admonished him to preach the word of life unto all such abbeys, as were about him: and that for as much as himself had received the light of his body, he would go and open unto them the spiritual light of the soul: who forthwith obeying God's commandment, visited the foresaid Albeies, and preached unto them such precepts of good life, as himself before had in conversation practised. Returning after fifteen days to his own abbey, he called his monks together, and in their presence received the Sacrament of the body and blood of our Lord, and straighteways began together with them the mystical hymns of the Psalms: afterward falling with attention to his prayers, whiles they continued on their singing he gave up the ghost: at which very time all the monks saw a dove coming out of his mouth, which in their sight flying forth through the top of the oratory being then opened, ascended up into heaven. And surely it is to be thought, that his soul by divine providence, did in that manner appear in the likeness of a dove, that almighty God might thereby show, with what a true and simple heart that holy man had always served him.   

OF THE DEPARTURE OF a priests soul, called Vrsinus.  
CHAPTER XI.  
NEither must I forget that, which the reverent Abbot Steven, (who not long since died in this city, and whom you knee we very well) told me to have happened in the same Province of Nursia: For he said that a Priest dwelled in that country, who in the fear of God, governed the Church committed to his charge: and although after he had taken orders he did still love his old wife as his enemy: and never would he permit her to come near him upon any occasion: 
Priests after holy orders, bound to abstain from the carnal company of their former wives.  abstaining wholly from all intercourse of familiarity. For this is a thing proper to holy men, often times to deprive themselves of those things which be lawful, to the end they may remain the more free from such as be unlawful: and therefore this man not to fall into any sin, utterly refused all necessary and requisite service at her hands.  
When this reverent man, had long lived in this world, the fourtith year after he was made Priest, by a great and vehement ague was brought to the last cast: his old wife beholding him so far spent, and to lie as though he had been dead, put her head near unto him, to see whether he did breath or no: which he perceiving, having yet a little life left, enforced himself to speak as well as he could, and in greatferuor of spirit, broke out into these words. Get the away woman: a little fire is yet left, away with the straw: after she was gone, his strength somewhat increasing, he began with greatioy to cry out: welcome my Lords, welcome my Lords: why ha●e you vouchsafed to visit me your unworthy servant? I come, I come: I thank you, I thank you: and when he did often repeat these and the like words, his friends that were present, asked him to whom hespake, to whom with a kind of admiration he answered: what? do you not here behold the holy Apostles? Do you not see the chief of them S. Peter and S. Paul? and so turning himself again towards them, he said. Behold I come, behold I come: and in speaking those words he gave up his happy ghost. And that he did indeed verily behold the holy Apostles, he testified by that his departure with them. And thus it doth often fall out by the sweet providence of God, that good men at their death do behold his Saints going before them, and leading as it were the way, to the end they should not be afraid at the pangs thereof: and that whiles their souls do see the Saints in heaven, they may be discharged from the prison of this body, without all fear and grief.   

OF THE SOUL OF PROBUS Bishop of the city of Reati.  
CHAPTER XII.  
COncerning which thing I must also tell you that, which the servant of God Probus, (who now in this city liveth in an Abbey) gave me to understand of an uncle of his, called also Probus, who was Bishop of the city of Reati. For he said, that being grievously sick, & in great extremity of death, his father whose name was Maximus, caused many Physicians to be sent for, to see, whether by their skill he could any ways be helped: who all upon the feeling of his pulse, gave sentence of speedy death. When dinner time was come, and the day some what far spent, the venerable Bishop more careful of their health, then of his own, desired them that they would go up with his old father into the higher part of his palace: and after their great pains, to refresh themselves with a poor dinner. Whereupon all went up, and none remained with him, but a little young boy, who as Probus saith, is yet living. The little boy standing by his beds side, suddenly saw certain men coming into the man of God, appareled in white stoales, whose faces were far more beautiful and bright, than the whiteness of their garments: whereat being amazed and afraid, he began to cry out, and ask who they were: at which noise the Bishop also looking up, beheld them coming in and knew them, and thereupon comforted the little boy, bidding him not to cry, or be afraid, saying, that they were the holy martyrs S. Iwenall and S. Eleutherius that came to visit him: but he not acquainted with any such strange visions, ran out at the doors as fast as he could, carrying news hereof both to his father & the physicians: who going down in all haste, found the Bishop departed: for those Saints whose sight the child could not endure, had carried his soul away in their company.   

OF THE DEATH OF A Nun called Galla.  
CHAPTER XIII.  
NEither will I conceal that, which I received by the relation of those that are grave, and of good credit. In the time of the Goths, an honourable young maid called Galla, daughter to Simmachus the Consul, was bestowed in marriag: whose husband before the year came about departed this life: and though both plenty of wealth, and her young years were great allurements to a second marriag, yet she made choice rather to be married spiritually to God, in which after mourning everlasting joy doth follow: then to become again subject to carnal matrirnonye: which always beginneth with joy, and in conclusion endeth with sorrow. But because she had a passing high colour, the Physicians told her, that unless 
nuns may not marry.  she did marry again, that she would through abundance of heat contrary to nature, have a beard like unto men: which afterward fell so out indeed: but the holy woman little regarded outward deformity, which inwardly in her soul was enamoured with the beauty of the heavenly spouse: and feared not, if that in her became foul, which she knew that her celestial spouse did nothing love. Wherefore strait upon the death of her husband, casting of her secular 
Nuns wear no secular habits  habit and attire, she rendered herself for the service of God to that Nunnery, which is by the church of the blessed Apostle S. Peter: where she lived for the space of many years in prayer and simplicity of heart, and bestowed alms plentifully upon needy and poor people.  
At length, when almighty God determined to bestow upon her an everlasting reward, he sent her a canker in one of her breasts. Two candles she had usually in the night time burning before her bed: for loving light, she did not only hate spiritual darkness but also corporal. One night lying sore afflicted with this her in firmity, she saw S. Peter standing before her bed, betwixt the two candlesticks, and being nothing afraid but glad: love giving her courage, thus she ●pake unto him. How is it my Lord: what? are my sins forgiven me? to whom (as he hath a most gracious countenance) he bowed down a little his head, and said. Thy sins are forgiven the, come and sollowe me: but because there was an other Nun in the monastery which Galla loved more than the rest, she straightways beseeched him, that sister Benedicta might go with her: to whom he answered, that she could not then come, but an other should: and as for her (quoth he) whom you now request, thirty days hence shall she follow you: and when he had thus said, he vanished out of her sight. After whose departure, she straighte-wayes called for the mother of the Convent, and told her what she had seen and heard: and the third day following, both she and the other before mentioned, departed this life: and she also whose company Galla desired, the thirtieth day after d●d follow them. The memory of which thing continueth still fresh in that monastery, so that the Nuns which now live there, (receiving it by tradition from their predecessors) can tell every little point thereof, as though they had been present at that time when the miracle happened.   

OF THE DEPARTURE OF A poor man, sick of the palsy, called Seruulus.  
CHAPTER XIIII.  
HEre also we have to know, that often times at the death of God's servants, heavenly music is heard, to the end that whiles they give willing ear to that melody, the soul may have no leisure to feel, when it departeth from the body. For I remember that in my Homilies 
Homelia 15.  upon the Gospel, I told how in that porch which is in the way to S. Clement's Church, there lay a certain man called Seruulus, whom I doubt not but you also do remember: who as he was poor in wealth, so rich in merits. This man had long 
Mer●●.  time been adacted with sickness: for from the first time that I knew him, to the very last hour o● his 〈◊〉 never can I remember but that he was sick of the palsy, and that so pitifully, that he could not stand, nor sit up i● his bed: neither was he ever able to put his hand unto his mouth, or to turn from one side to the other. His mother and brethren did serve and attend him, and what he got in alms, that by their hands he bestowed upon other poor people. Read he could not, yet did he buy the holy scriptures, which very careful ye he caused such religious men as he entertained, to read unto him: by means whereof according to his capacity, though as I said he knew not a letter of the book yet did he fully learn the holy scripture. Very careful he was in his sickness always to give God thanks, and day and night to praise his holy name.  
When the time was come, in which God determined to reward this his great patience: the pain of his body struck inwardly to his heart, which he feeling, and knowing that his last hour was not far of, called for all such strangers as lodged in his house, desiring them to sing hymns with him, for his last far well and departure out of this life: and as he was himself singing with them, all on a sudden he cried out a loud, and bade them be silent saying: do ye not hear the great and wonderful music which is in heaven? and so whiles he lay giving of care within himself to that divine harmony, his holy soul departed this mortal life: at which time all that were there present, felt a most pleasant and fragrant smell whereby they perceived how true it was that Seruulus said. A monk of mine, who yet liveth was then present, and with many tears useth to tell us, that the sweetness of that smell never went away, but that they felt it continually until the time of his burial.   

OF THE DEPARTURE OF a Nun called Romula.  
CHAPTER XV.  
IN the same Homilies I remember likewise how I told a certain thing, which Speciosus my fellow Priest doth also verify to be most true. At such time as I entered into religion, there dwelled in this city near to the church of our blessed Lady, a certain old woman called. Redempta, living in the habit of a Nun, 
Habit of Nun.  a disciple of that Hirundina, which was famous for virtue, and lead an eremitical life (as they say) in the mowtaines, 
Eremites, and oremitical life.  by the city of Preneste. This foresaid Redempta had two scholars which ware the same habit that she did: the one called Romula; and the name of the other which yet liveth I can nortel, though by sight I know her very well. These three together in one little house lived a poor life, yet rich for piety and virtue: and of these twain Romula far excelled the other in merit of life: for she was a woman of marvelous patience, passing obedient, a great observer of silence, and one that with great zeal bestowed her time in continual prayer.  
But because it often falleth out, that they whom the world think to be perfect, have yet in the eyes of almighty God some imperfection (as many times unskilful men do commend seals of arms, as excellently well engraven, which yet the cunning worckeman doth better consider, and laboureth to make more perfect) this foresaid Romula fell into such a pitiful palsy, that she was feign to keep her bed: where she lay, deprived almost of all the use of her members: which great cross notwithstanding, drew her not to any impatience, but rather the sickness of her body, was the health of her soul, and the cause of her greater increase in virtue: for the less she could do in other things, the more she did in prayer and devotion. Upon a certain night she called for Redempta (who as I said brought them both up as her daughters) saying. Come mother, come mother: who straighteways with her other disciple rose up, and (as myself and many more have heard it from their own mouths) when they were about midnight by her beds side, suddenly there came a light from heaven, which filled all that cell: and such a brightness there appeared, that it put them both into a wonderful fear, and as themselves did afterward report, all their body became cold, in such sort, that there they stood amazed: for they heard a noise as it were of many that came in, and the cell door shaken and thrust open, as though there had been a great press of people: and as they said, they heard a great company come in, yet they saw no body, and that by reason of great fear, and much light: for both fear did make them to hold their eyes downward, and the brightness of such plenty of light did so dazzle them, that they could not behold any thing.  
Straight after that light, followed a wonderful pleasant smell, which did greatly comfort their fearful hearts. Romula perceiving that they could not endure that abundance of light, with sweet words comforted Redempta, that stood trembling by her bed's side saying: Be not afeared mother; for I shall not die at this time: and when she had often repeated those words, by little and little the light vanished away, but yet the sweet smell remained still, and so continued both the next and the third day after. Upon the fourth night, again she called for that her mother, and when she was come, she desired to receive the Sacrament, and so she did: and behold before Redempta or her other disciple departed from her beds side, suddenly they heard two quires singing before the door without: and as they said, they perceived by their voices that the one was of men, that began the psalms, and the other of women that answered: and whiles these heavenly funerals were in celebrating before the cell door, that holy soul departed this life, and was carried in that manner up into heaven: and the higher those two quires did ascend, the less did they hear that celestial music, until at length they heard no more: and beside that sweet and odoriferous smell which before they felt vanished quite away.   

OF THE DEPARTURE OF the holy Virgin Tarsilla.  
CHAPTER XVI.  
Sometime also for the comfort of the soul that departeth, there appeareth unto it, the author himself of life, and rewarder of all virtue: for proof whereof I will here report that, which I remember also to have spoken of in mine Homilies, concerning mine aunt Tarsilla: who in the company of two others of her sisters, had for continuance in prayer, gravity of life, singularity in abstinence, arrived to the top of perfection. To this woman, Felix my great grandfather sometime Bishop of this sea of Rome, appeared in vision, and showed her the habitation of everlasting light, speaking thus: Come with me, and I will entertain you in this dwelling place of light. Shortly after, taken with an ague she was brought to the last cast: and as when noble men and women lie a dying, many do visit them for the comfort of their friends: so divers both men and women, at the time of her departure were come, which stood round about her bed: at what time she suddenly casting her eyes upward, beheld our Saviour coming: whereupon looking earnestly upon him, she cried out to them that were present. Away, away: my Saviour jesus is come, and so fixinge her eyes upon him, whom she beheld, her holy soul departed this life: and such a wonderful fragrant smell ensued, that the sweetness thereof gave evident testimony, that the author of all sweetness was there present. afterward, when her dead body according to the manner, was made ready to be washed, they found that with long custom of prayer, the skin of her arms and knees, was like a camels become hard: and so her dead body gave sufficient testimony, what her living spirit had continually practised.   

OF THE DEPARTURE OF a young maid called Musa.  
CHAPTER XVII.  
NEither must that be forgotten, which the servant of God before mentioned, called Probus, used to tell of a little sister which he had called Musa: for he said that one night our blessed Lady appeared unto her in vision, showing her sundry young maids of her own years doathed all in white, whose company she much desiring, but yet not presuming to go amongst them, the Blessed Virgin asked her, whether she had any ●ninde to remain with them, and to live in her service: to whom she answered that willingly she would. Then our blessed Lady gave her in charge, not to behave herself lightly, nor ●o live any more like a girl, to abstain also from laughing and pastime, telling her that after thirty days she should amongst those virgins which she then saw, be admitted to her service.  
After this vision the young maid forsook all her former behaviour: and with great gravity, reform the levitye of her childish years: which thing her parents porceiving, and demanding from whence that change proceeded, she told them what the blessed mother of God had given her in commandment, and upon what day the was to go unto her service. Five and twenty days after she fell sick of an ague: and upon the thirtieth day, when the hour of her departure was come, she beheld our blessed Lady, accompanied with those Virgins which before in vision she saw to come unto her, and being called to come away, she answered with her eyes. modestly cast do wnewarde, and very distinctly spoke in this manner: Behold blessed Lady I come, behold blessed Lady I come: in speaking of which words she gave up the ghost, and her soul departed her virgin's body, to devil for ever with the holy virgins in heaven.  Peter. 
 mankind is subject to many and innumerable vices, I think that the greatest part of heaven is replenished with little children and infants.   

HOW CERTAIN YOUNG CHILdren are hindered from heaven by their parents wicked education: as is showed by the example of a blasphemous young boy.  
CHAPTER XVIII.  
Although we ought not to doubt but believe that all infants which be baptised, and die in their infancy go to heaven: yet no point of our belief it is, that all little ones which can speak, do come unto that holy place: because some little children, are kept from heaven by their parents, which bring them up wickedly, and in lewd life. For a certain man in this city well known to all, some three years since had a child as I think five years old, which upon too much carnal affection he brought up very carelessly: in such sort that the little one (a lamentable case to speak of) so soon as any thing went contrary to his ●●inde, straighteways used to blasphe●●e the name of God.  
This child in that great mortality which happened three years since fell sick, and came to the point of death: and his father holding him at that time in his arms, the child (as they say, which were then present) beheld with trembling eyes, certain wicked spirits coming towards him: at which sight he began to cry out in this manner. Keep them away, father, keep them away: and crying so out, he turned a way his face, & would have hid himself in his father's bosom: who demanding why he was so afraid, and what he saw. O father (quoth he) there be black a mores come to carry me away: after which words straighteways he blasphemed God, and so gave up the ghost. For to the end, God might make it known to the world, for what sin he was delivered to such terrible executioners, he permitted him at his very death to iterat that sin, for which his father whiles he lived would not correct him: so that he which through God's patience had long lived a blasphemer, did at length by his just judgement, blaspheming end his life, that the father might both know his own sin, and also how by neglecting the soul of his little son, he nourished and brought up not a little sinner for hell fire. But now to surcease from further speech of this sad and melancholy matter: let us prosecute as we have begun our former joyful narration.   

OF THE DEPARTURE OF the man of God called Stevene.  
CHAPTER XIX.  
BY the relation of the same Probus, and other religious men, I came to the knowledge of such things, as in my Homilies I told to mine aucitors, concerning the venerable father Steven. For he was a man as Probus and many more affirm, who had no wealth in this world, nor cared for any, loving only poverty for God's sake: in adversity always did he keep patience: secular men's company did he avoid: and his desire was, always to pray and serve God: of whom I will here report one excellent virtuous act, that by one, many other which he likewise did, each man may ponder with himself. This man therefore having upon a time carried his corn which he reaped with his own hands, into the barn, being the only substance upon which he and his disciples were to live all the year: a certain wicked wretch pricked forward by the devil, set it all on fire: which an other perceiving, ran in all haste and told it to the servant of God: and after he had done his message, he added these words saying. Alas and woe father Steven, what in ill chance hath befallen you. To whom straightways with a pleasant countenance and quiet mind he answered, nay what an ill chance and misery is befallen him that hath done this: for to me what hath happened? By which words of his it appeareth, to what great perfection he was arrived, that took so quietly the loss of all his worldly wealth, and was more sorry for the others sin, then grieved for his own loss: and more thought what his neighbour had inwardly lost in his soul, than what himself had outwardly lost in his substance. When this man lay a dying, many came to visit him, and to commend their souls to his, that was now leaving this world: and standing about his bed, some of them beheld Angels coming in, but yet were not able to tell it unto others then present: others there were, that saw nothing, but yet such a great fear fell upon them all, that none could endure to remain in that place, when his soul departed the body: and therefore all of them terrified and wholly possessed with fear fled away: by which they perceived of what power he was, that received his soul going out of this world: seeing at that time no mortal creature could endure to be there present.   

HOW SOMETIME THE MERIT of the soul is vot so truly declared at the time of the departure, as afterward.  
CHAPTER XX.  
But here we have to understand, 
Merit.  that sometime the merit of the soul, is not so truly known at the time of the departure, as it is afterward: and therefore divers holy martyrs have suffered many great torments at the hands of infidels: who afterwards at their dead bones, were famous for signs 
Miracles wrought by the relics of martyrs.  and miracles as before hath been noted.   

OF THE TWO MONKS of Abbot Valentinus.  
CHAPTER XXI.  
For the virtuous man Valentinus, who afterward as you know was in this city Abbot of my Mona terye, having had before in the prou●nce of Valeria the government of an other Abbey: into which as he told me the cruel lombards entered in, and hung up two of his monks upon a tree, who in that manner ended their life. When evening was come, both their souls began in that place to sing so plainly and distinctly, that they also who had killed them, hearing that kind of music, became wonderfully afraid. All the prisoners likewise that were there present heard it, and afterward witnessed the same: which strange melody, God's providence would have known, to the end that mortal men living yet upon earth might thereby learn, how that if they serve him truly in this world, that they shall after death verily live with him in the world to come.   

OF THE DEPARTURE OF Abbot Suranus.  
CHAPTER XXII.  
AT such time as I yet lived in the monastery, I understood by the relation of certain religious men, that in the time of the lombards, in this very Province called Sura and not far of, there was an holy Abbot called Suranus, who bestowed upon certain prisoners which had escaped there hands, all such things as he had in his monastery: and when he had given away in asmes all his own apparel, and whatsoever he could find either in the monks celles, or in the yards, and nothing was left: suddenly the lombards came thither, took him prisoner, and demanded where his gold was: and when he told them, that he had nothing, they carried him to an hill hard by, where there was a mighty great wooed in which a certain prisoner that ran away from them had hid himself in an hollow tree. There one of the lombards drawing out his sword slew the foresaid venerable Abbot, whose body as it fell to the ground, suddenly all the hill together with the wood did shake, as though the earth by that trembling had said, that it could not bear the weight of his holiness and virtue.   

OF THE DEPARTURE OF a Deacon, belonging to the church of the Marsori.  
CHAPTER XXIII.  
AN other Deacon also there was in the Province of the Marsori, a man of holy life, whom the lombards had taken, and one with his sword had cut of his head. But as his body fell to the ground, he that slew him was possessed by a devil, and so he fell down at the holy man's feet, showing thereby that he was delivered to the enemy of God, because he had so cruelly slain the friend of God.  Peter. 
What is the reason I beseech you, that almighty God suffereth them to be put to death: whom afterward he doth make known to the world, that they were holy men, and his dear servants.   

OF THE DEATH OF THE man of God, that was sent to Bethel.  
CHAPTER XXIIII.  Gregory. 
seeing we find it writer, that what death so ever the just man dieth, that his justice shall not be taken from him: what hurt cometh to Gods elect seruates, (walking no question the way to everlasting life) if for a little while, they have some pitiful end: and perhaps it proceedeth from some small sin of theirs, which by such kind of death God's pleasure is that it should be purged. And here of it cometh, that reprobates receive superiority and power over others, who at their death, be so much the more punished, for that they used their cruel authority against God's servants: as the foresaid wicked and wretched man, whom God suffered not to triumph over that venerable Deacon, though he permitted him to kill his body: which thing to be true we learn also out of holy scriptures. For that man of God which was sent against Samaria, because contrary to 
3. Reg. 19  God's commandment he did eat in in his journey, was slain by a lion: and yet in the same place we read, that the lion stood by the man's ass, and did not touch his dead body. By which we perceive, that his sin 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 carcase: for licence he had for the one, but no leave was granted for the other, because he that was culpable in his life, having his sin of disobedience now punished, was just by his death: and therefore the lion that before slew the body of a sinner, preserved afterward the corpse of a just man.  Peter. 
Your discourse pleaseth me very well: yet willing I am to know, whether before the resurrection, the souls of just men do enter into the kingdom of heaven:   

WHETHER THE SOULS OF just men be received into heaven, before the general resurrection of our bodies.  
CHAPTER XXV.  Gregory. 
THis thing speaking generally 
All just men go not straight to heaven  of all just men, can neither be affirmed nor denied: for the souls of some just men, remaining as yet in certain mansions, be differ●ed from heaven: by which stay of theirs, what else do we learn, but that they lacked somewhat of perfect justice. And yet is it more clear than day that the souls of them that be perfect, do straight after death possess the joys of heaven: the truth where of Christ himself assureth us when he saith: Wheresoever the body shall be, thither will the 
Luc. 17.  eagles be gathered together: for where our Saviour is present in body, thither without all question do the souls o: ● just men assemble themselves: and S. Paul saith: I desire to be dissolved and to ● 
Philip. 1.  with Christ. He therefore tha● doubteth not Christ to be in heaven, how can he doubt that S. Paul's soul is in the same place: which Apostle speaketh also of the dissolution of his body, and his dwelling in heaven in these words. We know that if our terestrial house of 
2 Corint. 5.  this habitation be dissolved, that we have a building of God; and house not made with hands, but everlasting in heaven.  Peter. 
If just men's souls be already in heaven; what then shall they receive for a reward of their virtuous and just life at the day of judgement?  Gregory. 
Whereas now their souls be only in heaven, at the day of judgement, this further increase of joy shall they have, that their bodies, also, shall be partakers of eternal bliss, and they shall in their flesh receive joy: in which for Christ's sake, they suffered grief and torments. In respect of this there dovole glory, the scripture saith. In their land, they shall possess double 
Esay. 61.  things: and it is written of the souls of the just, that before the day of resurrection. To every one of them white stoales 
Apocalip. 6.  were given: and it was said to them: that they should rest yet a little time, until the number of their fellow-seruantes and brethren were complete. They therefore that now receive but one stole, in the day of judgement shall every one have two: because now they rejoice only for the felicity of their souls, but then shall they enjoy the endless glory of body and soul together.  Peter. 
I grant it to be as you say but what I beseech you, is the reason that ostentymes those which lie a dying, do prophecy and tell of many things to come.   

BY W HAT MEANS IT FALLETH out, that those which lie a dying, do prophecy of things to come: and of the death of a certain advocate: os that also which was revealed to the monks Gerontius and Mellitus: of the death of a boy called Armentarius, and of the diversity of tongues.  
CHAPTER XXVI.  Gregory. 
Sometime the soul itself by reason of the spiritual nature which it hath, doth foresee some thing which will so fall out: and sometime souls before their departure, come to the knowledge of future things by revelation: sometime also when they are straightways to leave the body, by heavenly inspiration they penetrate with their spiritual eyes, the secrets of heaven. For that the soul by reason of the spiritual nature which it hath, doth know things to come, certain it is, by that which happened to a certain advocate in this city, who died two days ago of a pain in his side. For a little before his death, he called for his boy, to give him his apparel, that he might rise up and walk: who supposing him not to know what he said refused to do what he willed him. Where upon herose up, put on his clothes, and said that he would go to the church of S. Sixtus, which is in the way called Appia: and when not long after, his sickness increasing lie departed this life, determined it was, that his bod●e should be buried in the church of S. januarius the martyr, which standeth upon the way called Prenestina. But because they which had the care of his burial thought i● too far of, suddenly they resolved upon a new course: and so going forth with his corpse by the way called Appia, not knowing what he had said, they buried him in that church, which before he mentioned: and seeing it is well known, that he was a man given to the world, and one that sought after earthly gain, how could he know that which fell out, but that the force and spiritual nature of his soul, did foresee what should become of his body?  
That those also which lie a dying, do oftentimes by divine revelation foretell what shall happen afterward, we may learn by such things as have fallen out amongst us in divers Abbeys. For ten years since, there was a monk in my monastery, called Gerontius, who lying sore sick, saw by vision in the night time, certain white men bewtifully appareled to descend from above into the monastery, and standing by his beds side, one of them said. The cause of our coming hither is, to choose out certain of Gregory's monks to send them abroad unto the wars: and forthwith he commanded an other to write in a bill the names of Marcellus, Valentinian, Agnellus, and divers others, whose names I have now forgotten: that being done he said further. Put down also the name of him that now beholdeth us. By which vision he being assured of that which would come to pass, the next morning he told the monks, who they were that should shortly die out of the monastery, adding also that himself was to follow them. The next day the foresaid monks fell more dangerously sick, and so died all in that very order, which they were named in the bill. Last of all himself also departed this life, who had foretold the departure of thee other monks before him.  
Likewise in that mortality which three years since lamentably afflicted this town, there was in the monastery of the city of Portua, a young monk called Mellitus, a man of wonderful simplicity and humility, whose last day being come, he fell desperately sick of the common disease: which when venerable Felix Bishop of the same place understood, (by whose relation myself have learned this story) very careful he was to visit him, and with sweet words to comfort him against death: adding notwithstanding, that by God's grace he might live long in this world. To whom the sick man answered, that his time was at hand, saying that there came unto him a young man with letters, willing him to open and read them: which when he had done, he said that he found both his own name, and all the rest of them which the Easter before had been baptised by that Bishop, written in letters of gold: and first of all he said that he found his own name, and afterward the rest of them that were christened at that time: by which he made no doubt but that both himself and the rest, should shortly departed this life, and so it fell out, for he died that very day: and after him followed all those which had before benebaptised, so that within the space of a few days, no one of them was left alive. Of whom no question can be made, but that the reason why the foresaid servant of God saw them written in gold was, because their names were written in heaven in the ever lasting sight of God.  
And as these men by divine revelation, knew and foretold such things as were to come: so sometimes souls before their departure, not in a dream but waking, may have some taste of heavenly mysteries. For you were well acquainted with Ammonius a monk of my monastery, who whiles he lived in a secular weed and was 
Secular weede●.  married to the daughter of Valerianus a lawyer in this city, continually and with all diligence he followed his business: by reason whereof, he knew whatsoever was done in his father in laws house: This man told me, how in that great mortality which happened in this city, in the time of that noble man Narsus, there was a boy in the house of the foresaid Valerianus, called Armentarius, who was very simple and passing humble: when therefore that mortal disease entered that lawyer's house, the foresaid boy fell sick thereof, and was brought to the point of death: who suddenly falling into a trance, and afterward coming to himself again, caused his master to be sent for, to whom he told that he had been in heaven, and did know who they were that should die out of his house. Such and such (quoth he) shall die, but as for yourself fear nothing, for at this time die you shall not. And that you may be assured that I have verily been in heaven, behold I have there received the gift to speak with all tongues: you know well enough that ignorant I am of the greek tongue, and yet will I speak greek, that you may see whether it be true that I say or no. Then his master spoke greek, and he so answered him in that tongue, that all which were present did much marvel. In the same house there was a Vulgar, servant to the foresaid Narsus, who in all haste being brought to the sick person spoke unto him in the Vulgarian tongue: and the boy that was borne and brought up in italy, answered him so in that barbarous language, as though he had been borne and bred in that country. All that heard him thus talking wondered much, and by experience of two tongues which they knew very well that before he knew not, they made no doubt of the rest, though they could make no trial thereof. After this he lived two days, and upon the third by what secret judgement of God none can tell, he tore and rend with his teeth his own hands and arms, and so departed this life. When he was dead, all those whom before he mentioned did quickly follow after: and besides them, none in that house died at that tyme.  Peter. 
A very terrible thing it is, that he which merited so great a grace, should be punished with so pitiful a death.  Gregory. 
Who is able to enter into the secret judgements of God? Wherefore those things which in divine examination we can not comprehend, we ought rather to fear, then curiously to discuss.   

OF THE DEATH OF THE Earl Theophanius.  
CHAPTER XXVII.  
ANd to prosecute what we have already begun, concerning the prophetical knowledge of those that die, I will now tell you that which when I was in the city of Centumcellis I understood by the relation of many, touching Theophanius Earl of that place. For he was a man of great mercy and compassion, and one that did many good works, but especially he was given to good housekeeping and hospitality. True it is that following the affairs of his Earldom, he spent much time about earthly and worldly business, but that rather of necessity and duty, then according to his own mind and desire, as his virtuous end afterward declared. For when the time of his death was come, there arose a great tempest, which was likely to hinder the funerals: where at his wife pitifully weeping asked him in this manner: what shall I do? or how shall we carry you to be buried seeing the tempest is so terrible, that none can stir out of doors? To whom he answered thus: weep not good wife, for so soon as I am dead you shall have fair wether: and when he had so said, he gave up the ghost: and straighteways the air became clear, and the tempest ceased: after this miracle one or two more followed. For whereas his hands and feet, were with the gout before swollen and festered; and by reason of much corrupt matter, did savour and smell: yet when he was dead, and his body after the manner came to be washed, they found his hands and feet so sound and whole, as though they had never been troubled with any such sores at all. four days after his burial, his wife was desirous to have the marble stone that lay upon him changed: which being done, such a fragrant and pleasant smell came from his body, as though in stead of worms, spices had sprung out of that corrupt carcase: of which strange thing when I did in my Homilies make public mention, and certain incredulous persons doubted thereof: upon a day as I was sitting in the company of divers noble men, those very workmen which had changed the tomb stone, came unto me about business of their own: whom in the presence of the clergy, nobilitve, and common people I examined, touching that miracle: and they all affirmed it to be most true, saying that they were in a strange manner replenished with that sweet smell: and they added also certain other things concerning his sepulchre, that made the miracle greater, which not to be over long I mean to pass over with silence.  Peter. 
I perceive now that my former question is sufficiently satisfied: yet an other remaineth which troubleth my mind, and that is, seeing you affirmed before, that holy men's souls which depart this life be now in heaven: it followeth consequently, that the souls of the wicked be also in hell: and yet ignorant I am whether it be so or no, for man's imagination can not conceive, how the souls of sinners can be tormented before the day of judgement.   

THAT AS WE BELIEVE THE souls of just and perfect men to be in heaven so we ought also to believe, that the souls of the wicked, after their departure from the body be in hell.  
CHAPTER XXVIII.  Gregory. 
IF by the testimony of holy scripture, you believe that the souls of holy and perfect men be in heaven: by the same reason ought you also to believe, that the souls of the wicked be in hell: for as just men do rejoice and be glad at the retribution of eternal justice, so necessary it is that the wicked at the same justice should be grieved, and tormented● for as heavenly felicity doth glad the elect, so we ought to believe that from the day of their departure, fire doth afflict and burn the reprobat.  Peter. 
With what reason can we believe, that corporal fire can hold and torment an incorporal thing.   

THE REASON WHY WE ought to believe, that corporal fire can hold and torment the spirits that be without bodies.  
CHAPTER XXIX.  Gregory. 
IF a spirit without a body, can be holden and kept in the body of a living man: why like wise after death may not an incorporal spirit, be holden and kept in corporal fire?  Peter. 
The reason why an incorporal spirit in every living man is kept in the body, is, because it doth quicken and give life to the body.  Gregory. 
If an incorporal spirit Peter may be kept in that, to which it giveth life: why also for punishment may it not be kept there, where it continually dieth? And we say that a spirit is holden by fire, to the end that in the torment thereof, it may both by seeing and feeling be punished: for the soul by seeing of the fire is afflicted, & burned it is, in that it seethe itself to be burned: and so it falleth out, that a corporal thing may burn that which hath no body, whiles that an invisible burning and sorrow is drawn from visible fire, and the incorporal soul by means of corporal fire may be tormented with a spiritual and incorporal flame: although out of the Gospel we also learn that the soul is not only tormented by seeing the fire, but also by the feeling thereof: for the rich glutton as our Saviour saith was buried in hell. And he giveth us to understand, that his soul was kept in fire, in that he telleth us how he did beseech Abraham, speaking to him in this manner. Send Lazarus 
Luc. 16.  that he may dipp the top of his finger into the water, and may refrethe my tongue: because I am tormented in this flame. Seeing then, truth itself assureth us, that the sinful rich man was condemned into fire, what wise man can deny that the souls of the reprobat be detained in fire.  Peter. 
Both reason and testimony of scripture draweth my mind to believe what your say: but yet when I think not of them, it returneth again to his former opinion: for I neither see nor can perceive, how a corporal thing can hold and torment that, which is incorporal and without body.  Gregory. 
Tell me I pray you, whether do you think that those Angels which fell from heaven, have bodies or no?  Peter. 
What man that hath his wits, will say that they have any bodies.  Gregory. 
And whether do you think that the fire of hell is corporal or spiritual.  Peter. 
I make no doubt but that it is corporal, seeing most certain it is, that bodies be burned therewith.  Gregory. 
And as certain it is, that at the day of judgement, our Saviour shall say to the reprobate: Go into everlasting 
Math. 25.  fire, which is prepared for the devil and his angels. If than the devil and his angels, though without bodies shall be tormented with corporal fire, what marvel is it, that the souls after their departure, and before they be united again to their bodies, may in like manner suffer corporal torments?  Peter. 
The reason you give is very plain, and therefore now there is not any further doubt touching this question, that doth troublemy mind.   

OF THE DEATH OF KING Theodoricus who was an Arrian heretic.  
CHAPTER XXX.  Gregory. 
seeing with such difficulty you are brought to believe: I think it worth my labour, to let you understad such things concerning this very point, as I have received from them that be of good credit. julian who died almost seven years since, & had a worshipful office in this church of Rome, in which now by God's provicence I serve, used often to visit me (living as yet in my Monastery) and to talk with me of spiritual things for the good of both out souls. This man upon a day told me this story. In the time of king Theodoricus (quoth he) my wives father being the● in Sicily was to return into Italy. The ship in which he came, arrived at the Island of Liparis: where he understood 
Solitary men and Anchoretes.  that there dwelled a certain solitary man of great virtue, whom he thought good, whiles the mariners were occupied about mending of their ship and tackling to visit, to talk with him, and to commend himself to his prayers: and so he did in the company of others. When they were come to the man of God, amongst other talk which they had, he asked them this question. Do you (quoth he) hear that king Theodoricus is dead? to whom they quickly answered: God forbid, we left him alive at our departure from Rome: and before this present we never heard of any such thing. Then the servant of God told them, that certainly he was dead: for yesterday (quoth he) at nine of the clock he was without shoes and girdle, and his hands fast bound, brought betwixt johne the Pope, and Symmachus the Senator: and thrown into 
* A rapture of the earth, that casteth forth fire.  Vulcan's gulf, which is not far from this place. When they heard this news, carefully they wrote down the time, and at their return into Italy, they understood that king Theodoricus died upon that very day, in which his unhappy passage out of this world & punishment, was revealed to the servant of God. And for as much as he had by miserable inprisonment been the death of Pope johne, and also killed Symnachus: justly did he appear to be thrown of them into fire, whom before in this life he had unjustly condemned.   

OF THE DEATH OF Reparatus.  
CHAPTER XXXI.  
AT the same time, when I first desired to lead a solitary life: a certain old man called Deusdedit, passing well beloved of the whole city, and one also that was my friend and familiar acquaintance, told me that in the time of the Goths, a certain worshipful man called Repararus came to die: who lying a long while with his countenance changed, and his body stiff: many thought in very deed that he had been deade●: and when divers of his friends and family wept for his departure, all on a sudden he came to him self, to the great admiration of his mourning household. Being returned thus to life, he bade them in all haste to send a boy to the church of S. Laurence in Damafo (so called of him that built it) and quickly to bring word what was become of Tiburtius the Prlest. This Tiburtius as the speech went, was much given to a dissolute and wanton life: and Florentius who at that time was a Priest in the same church, remembreth full well his conversation and manner of life. When the messenger was gone, Reparatus that was returned to life, told them that in the place where he was, he saw a great woode-pile made ready, and Tiburtius brought forth and laid upon it, and there to have been burnt with fire. Then an other fire (quoth he) was prepared, which was so high, that it reached from earth to heaven, but although they demanded for whom it was, yet did he not tell them: for when he had spoken these words straightways he died: and the boy which was sent to see what was became of Tiburtius, returned with news, that he found him a little before his coming departed this life. By which we may learn, that seeing this Reparatus was carried to the places of torments to see them, returned after ward to life to tell what he had there beheld, and straight after left this world: that he saw not all these things for himself, but for us that yet live, and have time granted to amend our wicked lives. And the reason why Reparatus saw that great woode-pile burning, was not that we should think that the fire of hell is nourished with any wood: but because he was to make relation of these things to them, that remained still in this world, he saw that fire prepared for the wicked, to be made of the same matter of which our fire is, to the end, that by those things which we know, and be acquainted with: we should learn to be afraid of those, which yet we have not seen nor have any experience.   

OF THE DEATH, OF A Courtier: whose grave burned with fire.  
CHAPTER XXXII.  
MAximianus Bishop of Siracusis, a man of holy life, who for a long time in this city had the government of my monastery, often told me a terrible story, which fell out in the Province of Valeria. A certain courtier upon Easter even was Godfather to a young maid, who after the fast was ended returned home to his house: where drinking more wine then enough, he desired that his God daughter might tarry with him: whom that night which is horrible to speak of, he did utterly undo. In the morning up he rose, and with guilty conscience, thought good to go unto the bathe, as though the water of that place could have washed away the filthiness of his sin, yet he went and washed himself. Then he began to doubt whether it were best to go unto the church or no: fearing on the one side what men would say, if he went not upon that so great a festival day: and on the other if he did go, he trembled to think of God's judgement. In conclusion shame of the world overcame him, and therefore to the church he went: where yet he remained with great fear and horror, looking every instant that he should have been delivered to the devil, and tormented before all the people. At that solemn mass 
Solemn. mass.  though he did wonderfully shake for fear, yet he scaped free from all punishment: and so he departed very joyfully from church: and the next day after, came thither without any fear at all: and so merrily and securely he continued for six days together, thinking with himself, that either God saw not that his abominable sin, or else that mercifully he had pardoned the same. Upon the seventh day, by sudden death he was taken out of this world. And being buried, for a long time after in the sight of the whole to wne a flame of fire came out of his grave, which burned his bones so long, until it consumed the very grave itself, in such sor●e that the earth which was raised up with a little bank, appeared lower than the rest of the ground. By which fact almighty God declared, what his soul suffered in the other world, whose dead body flaming fire consumed in this. To us also he hath left a fearful example, that we may there-by learn, what the living and sensible soul suffereth for sin committed, when as the sensible bones by such a punishment of fire were burnt to nothing.  Peter. 
Desirous I am to know whether in heaven the good know the good, and the wicked in hell know one an other.   

THAT IN HEAVEN THE good know the good: and in hell the wicked have knowledge of the wicked.  
CHAPTER XXXIII.  Gregory. 
THe truth of this question we find most clearly resolved in those words of our Saviour before alleged: in which when it is said that, There was a certain rich man, and he 
Luc. 16.  was clad with purple and silk, and he fared every day magnifically: and there was a certain beggar called Lazarus, that lay at his gate full of sores, desiring to be filled of the crumbs that fell from the rich man's table, and none did give him, but the dogs also came and licked his sores: straight— ways it is there also said, that. Lazarus died, and was carried of the Angels into Abrahames bosom: and the rich man also died, and was buried in hell: who lifting up his eyes being in torments, saw Abraham a far of, and Lazarus in his bosom, and he cried saying: father Abraham have mercy on me, and send Lazarus that he may dip the tip of his finger into water, for to cool my tongue, because I am tormented in this flame. To whom Abraham an ●wered. Son, remember that thou didst receive good things in thy life time, and Lazarus likewise evil. By wwhich words, the rich man having no hoop of salvation for himself, beginneth to make suit for his friends saying: Father I beseech the that thou wouldest send him unto my father's house, for I have five brethren, for to testify unto them, lest they also come into this place of torments. In which words we see plainly, that the good do know the good, and the bad have knowledge of the bad. For if Abraham had not known Lazarus, never would he have spoken to the rich man being in torments, and made mention of his affliction and misery past, saying: that he had received evil things in his life. And if the bad, did not know the bad: never would the rich man in torments have remembered his brethren that were absent: for shall we think that he knew not them, that were present with him, who was so careful to pray for them that were absent?  
By which we learn also the answer to an other question, which you demanded not: and that is, that the good do know the bad, and the bad the good. For Abraham knew the rich man, to whom he said. Thou hast received good things in thy life: and Lazarus God's elect servant, was also known to the rich reprobat, whom by name he desired, that he might be sent unto him saying: Send Lazarus, that he may dip the tip of his finger into water, and coolemy tongue: by which mutual knowledge on both sides, the reward like wise to both parts increaseth, for the good do more rejoice, when they behold them also in felicity, whom before they loved: and the wicked seeing them, whom in this world not respecting God they did love, to be now punished in their company, tormented they are, not only with their own pains but also with the pains of their friends. Beside all this, a more wonderful grace is bestowed upon the saints in heaven: for they know not only them, with whom they were acquainted in this world, but also those, whom before they never saw, and converse with them in such familiar sort as though in ●ymes past they had seen and known one an other: and therefore when they shall see the ancient fathers in that place of perpetual bliss, they shall then know them by sight, whom always they knew in their lives and conversation. For seeing they do in that place with unspeakable brightness (common to all) behold God, what is there that they know not, that know him who knoweth all things?   

OF A CERTAIN RELIGIOUS man that at his death, saw the Prophets.  
CHAPTER XXXIIII.  
FOr a certain religious man of my monastery, that lived a virtuous life, dying some four years since, saw at the very time of his departure (as other religious men do report, that were present) the Prophet jonas, Ezechiell, and Daniel, and by there names called them his Lords, saying, that they were come unto him: and as he was bowing his head downward to them for reverence, he gave up the ghost: whereby we perceive what perfect knowledge, shall be in that immortal life, when as this man being yet in corruptible flesh, knew the Prophets whom he never saw.   

HOW SOMETIME SOULS READY to departed this world, that know not one an other, know yet what torments for their sins, or like rewards for their good deeds, they shall receive. And of the death of johne, Vrsus, Eumorphius, and Steven.  
CHAPTER XXXV.  
ANd sometime it falleth out, that the soul before it departeth, knoweth them with whom by reason of equality of sins or rewards, it shall in the next world remain in one place. For old Eleutherius a man of holy life, of whom in the former book I spoke much saith, that he had a natural brother of his, called johne, who lived together with him in his monastery, who fourteen days before hand told the monks when he was to die: and three days before he departed this life, he fell into an ague, & when his time was come, he received the mystery of our lords body and blood: and calling for the monks about him, he willed them to sing in his presence, prescribing them a certain anthem concerning himself, saying. Open unto me the gates of justice 
Psal. 17. v. 19  and being gone into them, I will confess unto our Lord: this is the gate of our Lord, just men shall enter in by it: and whiles the monks about him were singing this anthem, suddenly with a loud and long voice he cried out, saying: Come away Vrsus: straight after which words his soul departed this mortal life. The monks marveled, because they knew not the meaning of that, which at his death he so cried for: and therefore after his departure, all the Monastery was in sorrow and affliction. Four days after, necessary business they had, to send some of their brethren to an other Monastery far distant: to which place when they came, they found all the monks in great heaviness, and demanding the reason, they told them, that they did lament the desolation of their house: for four days since (quoth they) one of our monks died whose life kept us all in this place: and when they inquired his name, they understood that it was Vrsus: asking also at what hour he left this wo●lde, they found that it was as that very instant, when he was called by johne who died with them. Out of which we may learn that the merits of either were alike: and that in the next world they lived familiarly together in one mansion, who at one time like fellows departed this life.  
Here also will I tell you what I heard from the mouths of my neighbours, at such time as I was yet a lay man, and dwelled in my father's house, which descended to me by inheritance. A certain widow there was not far from me called Galla, which had a young man to her son, whose name was Eumorphius: not far from whom dwelled one Steven called also Optio. This Eumorphius lying sick at the point of death, called for his man, commanding him in all haste to go unto Steven Optio, and to desire him without all delay to come unto him, because there was a ship ready, to carry them both into Sicily. But because his man refused to go, supposing that through extremity of sickness he knew not what he spoke, his master very earnestly urged him forward saying: Go thy may and tell him what I say, for I am not mad, as thou thinkest. hereupon away he went towards Steven, but as he was in the midst of his iornye, he met one that asked him whether he was going, and when he told him, that he was by his master sent to Steven Optio: You lose your labour (quoth the other) for I come now from thence: and he died this very hour. Back again upon this news he returned to his master Eumorphius: but before he could get home, he found him dead. And so by conferring their meeting together, and the length of the way, apparent it was that both of them, at one and the self same instant departed this mortal life.  Peter. 
Very terrible it is that you say: but what I pray you is the reason, that he saw a ship at his departure: or why did he sayo, that he was to go into Sicily?  Gregory. 
The soul needeth not any thing to carry it: yet no wonder it is, if that appeared to the soul being yet in the body, which by means of the body it had often times before seen: to the end that we should thereby understanne whether his soul might spiritually be carried. And in that he said he was to go into Sicily, what else can be meant thereby but that there be in the Islands of that country more than in any place else, certain gaping gulfs of torments, casting out fire continually. And as they say that know them, daily do they wax greater, and enlarge themselves: so that the world drawing to an end, and so consequently more coming thither to be burnt in those flaming dungeons, so much the more do those places of torments open and become wider. Which strange thing almighty God, for the terror and amendment of the living would have extant in this world, that infidels which believe not the unspeakable pains of hell, may with their eyes see the places of torments, which they list not to credit when it is told them. And that both the elect and reprobat, whose life and conversation hath been alike, shall after death be carried to like places, the saying of our Saviour doth teach us, though we had no examples to prove the same: for of the elect himself saith in the Gospel. In the house of my father, 
joan. 14. Inequality of rewards in heaven.  there be many mansions. For if there were not inequality of rewards in the everlasting felicity of heaven, than were there not many mansions, but rather one: wherefore there be many mansions, in which divers orders and degrees of God's saints be distinguished, who in common do all rejoice of the society and fellowship of their merits, and yet all they that laboured, receive one penny, though they remain in distinct mansions: because the felicity and joy which there they possess is one, and the reward which by divers and unequal good Works they receive, is not one but divers: which to be true our Saviour assureth us, when talking of his coming to judgement he saith. Then I will say to the 
Math. 13.  reapers: Gather up the cockle and bind it into bundles to burn. For the Angels w●ich be the reapers, do then bind up in bundles the cockle to burn, when like with like are put together in torments: as the proud to burn in hell with the proud, carnal with the carnal, covetous with the covetous, deceitful with the deceitful, envious with the envious, and infidels with infidels: when therefore those that were like in sinful life, be condemned to like torments, then be they as it were cockle bound together in bundles to be burnt.  Peter. 
You have given a sufficient reason for satisfaction to my demand: yet I beseech you to inform me further, what the cause is, that some be called out of this world as it were through error: who afterward return again to life, saying that they heard, how they were not the men which were sent for out of this life.   

OF THOSE SOULS WHICH seem as it were through error to be taken out of their bodies: and of the death and reviuinge of a monk called Peter: of the death likewise and raising up again of one Steven: and of the strange vision of a certain soldier.  
CHAPTER XXXVI.  Gregory. 
WHen this happeneth Peter, it is not, if it be well considered, any error, but an admonition. For God of his great and bountiful mercy so disposeth, that some after their death do straightewaies return again to life, that having seen the torments of hell, which before when they heard they would not believe, they may now at least triple at, after they have with their eyes beheld them. For a certain Sclavonian, who was a monk, and hued with me here in this city in my monastery, used to tell me, that at such time as he dwelled in the wilderness, that he knew one Peter a monk borne in Spain, who lived with him in the vast desert, called Euasa: which Peter. 
Eremites.  (as he said) told him how before he came to dwell in that place, by a certain sickness he died, and was straightways restored to life again, affirming that he had seen the torments and innumerable places of hell, and divers who were mighty men in this world, hanging in those flames: and that as himself was carried to be thrown also into the same fire, suddenly an Angel in a be wtifull attire appeared, who would not suffer him to be cast into those torments: but spoke unto him in this manner. Go thy way back again, and hereafter carefully look unto thyself, how thou leadest thy life: after which words his body by little and little became warm, and himself waking out of the sleep of everlasting death, reported all such things as happened about him: after which time he bound himself to such fasting and watching, that though he had said nothing, yet his very life and conversation did speak what torments he had seen and was afraid of: and so God's merciful providence wrought in his temporal death that he died not everlastingly.  
But because man's heart is passing obdurate and hard, hereof it cometh that though others have the like vision, and see the same pains, yet do they not always reap the like profit. For the honourable man Steven, whom you knew very well, told me of himself, that at such time as he was upon business resident in the city of Gonstantinople, that he fell sick and died: and when they sought for a surgeon to bowel him, and to embalm his body and could not get any, he lay unburied all the night following: in which space his soul was carried to the dungeon of hell, where he saw many things, which before when he heard he little believed. But when he was brought before the judge that sat there, he would not admit him to his presence saying: I commanded not this man to be brought, but Steven the smith: upon which words he was straighte-way restored to life, and Steven the smith that dwelled hard by, at that very hour departed this life: whose death did show that the words which he heard were most true. But though the foresaid Steven escaped death in this manner at that time, yet three years since in that mortality which lamentably wasted this city, (and in which as you know, men with their corporal eyes did behold arrows that came from heaven, which did strike divers) the same man ended his days: at which time a certain soldier being also brought to the point of death; his soul was in such sort carried cut of his body that he lay void of all sense and feeling, but coming quickly again to himself he told then that were present, what present, what strange th●nges he had seen. For he said (as many report that know it very well) that he saw a bridge, under which a black and smoakye river did run, that had a filthy and intolerable smell: but upon the further side thereof there were pleasant green meadows full of sweet flowers, in which also there were divers companies of men appareled in white: and such a delicate savour there was, that the fragrant odour thereof did give wonderful content to all them that dwelled and walked in that place. divers particular mansions also there were, all shining with brightness and light, and especially one magnifical and sumptuous house which was a building, the brick whereof seemed to be of gold, but whose it was that he knew not.  
There were also upon the bank of the foresaid river certain houses, but some of them the stinking vapour which rose from the river did touch, and some other it touched not at all. Now those that desired to pass over the foresaid bridge, were subject to this manner of trial: if any that was wicked attempted to go over, down he fell into that dark and stinking river: but those that were just and not hindered by sin, securely and easily passed over to those pleasant and delicate places. There he said also that he saw Peter, who was steward of the Pope's family, and died some four years since, thrust into a most filthy place, where he was bound and kept down, with a great weight of iron: and enquiring why he was so used, he received that answer, which all we, that knew his life can affirm to be most true: for it was told him, that he suffered that pain, because when himself was upon any occasion to punish other, that he did it more upon cruelty, then to show his obedience: of which his merciless disposition, none that knew him can be ignorant. There also he said that he saw a Priest whom he knew: who coming to the foresaid bridge, passed over with as great security, as he lived in this world sincerely.  
Likewise upon the same bridge he say, that he did see this Steven, whom before we spoke of, who being about to go over, his foot slipped, and half his body hanging beside the bridge, he was of certain terrible men, that rose out of the river, drawn by the legs downward: and by certain other white and beautiful persons, he was by the arms pulled upward: and whiles they strove thus, the wicked spirits to draw him downward, and the good to lift him upward: he that beheld all this strange sight returned to life, not knowing in conclusion what became of him. By which miraculous vision, we learn this thing concerning the life of Steven, to wit, that in him the sins of the flesh did strive with his works of alms. For in that he was by the legs drawn downward, and by the arms plucked upward, apparent it is, that both he loved to give alms, and yet did not perfectly resist the sins of the flesh, which did pull him downward: but in that secret examination of the supreme judge, which of them had the victory, that neither we know, nor he that the saw it. Yet most certain it is, that the same Steven after that he had seen the places of hell as before was said, and returned again to his body, did never perfectly amend his former wicked life, seeing many years after, he departed this world, leaving us in doubt whether he were saved or damned. Whereby we many learn, that when any have the torments of hell shown them, that to some it is for their commodity, and to others for their testimony: that the former may see those miseries to avoid them, and these other to be so much the more punished, in that they would not take heed of those torments, which they both knew and with their eyes beheld.  Peter. 
What I beseech you was meant by the building of that house in those places of delight, with bricks of gold. For it seemeth very ridiculous, that in the next life we should have need of any such kind of metal.   

WHAT IS MENTIVOLE BY THE building of the house in those pleasant places. And of one Deusdedit, whose house was seen to be built upon the Saturday.  Gregory. 
WHat man of sense can think so? but by that which was shown there, (who so ever he was, for whom that house was built) we learn plainly what virtuous works he did in this world: for he that by plenty of alms doth merit the reward of eternal light, certain it is, that he doth build his house with gold. For the same soldier who had this vision said also, which I forgot before to tell you, that old men, and young, girls, and boys, did carry those bricks of gold, for the building of that house: by which we learn, that those to whom we show compassion in this world, do labour for us in the next. There dwelled also hard by us a religious man called Deusdedit, who was a shoemaker, concerning whom, an other saw by revelation that he had in the next world an house a building: but the workmen thereof laboured only upon the saturday. Who afterward enquiring more diligently how he lived, found that whatsoever he got by his labour all the week, and was not spent upon necessary provision of meat and apparel, all that upon the saturday he bestowed upon the poor in alms at S. Peter's church: and therefore see what reason there was, that his building went forward upon the Saturday.  Peter. 
You have given me very good satisfaction, touching this one point: yet desirous I am further to know, what the reason was, that some of those habitations were touched by the stinking vapour, & some were not: and what is meant by the bridge and river which he saw.  Gregory. 
By the representation of these things Peter, are expressed the causes which they do signify: For the bridge by which he beheld God's servants to pass unto those pleasant places, doth teach us, that the path is very 
Math. cap. 7.  straight which leadeth to everlasting life: and the stinking river which he saw running beneath, signifieth that the filthy corruption of ●ice in this world, doth daily run to the downfall of carnal pleasure. And that some of the habitations were touched with the stinking upour, and some were not, what s meant else, but that there be divers which do many good works, yet in their soul they are touched with the delight of carnal sins: and therefore very great reason there is, that in the next world such should taste of a stinking vapour, whom filthy carnality did delight in this: and therefore blessed job, perceiving the pleasure of the flesh to be stinking, pronounceth this sentence of the wanton and carnal man. His 
job. 24.  sweetness be worms. But those that do preserve their heart free from all pleasure of carnal thoughts, have not their houses touched with any such stinking vapour: & here we have also to note, that he saw one and the same thing both to be a vapour and also to have an ill savour, because carnal delight doth so obscure the soul which it hath infected, that it can not see the brightness of true light: for the more pleasure it hath in the inferior part, the more darkness it hath in the superior, which doth hinder it from the contemplation of heavenly mysteries.  Peter. 
Is there any text of holy scripture, to prove that carnal sins be punished with stinking and bad savours.   

OF THE PUNNISHEMENT of the men of Sodom.  Gregory. 
THere is: for in Genesis we read 
Genes. 19  that our Lord reigned fire and brimstone upon the city of Sodom: that both fire might burn them, and the stench of brimstone smother and kill them: for seeing they burned with the unlawful love of corruptible flesh, by God's just judgement, they perished both by fire and an unsavoury smell: to the end they might know that they had by the pleasure of their stinking life, incurred the sorrows of eternal death.  Peter. 
Concerning those things which before I doubted of, I find myself now so fully satisfied, that I have not any further question to move.   

HOW THE SOULS OF SOME men, being yet in their bodies do see some spiritual punishment: And of that which happened to the boy Theodorus.  
CHAPTER XXXVII.  Gregory. 
WE have also to know that sometime the souls whiles they are in their bodies, do behold some spiritual punishment: which yet happeneth to some for their own good, and to others for the edification of them, that hear thereof. For there was one Theodorus (which story I remember that in mine homiles to the people I have also spoken of) who was a very unruly lad, and more upon necessity then of his own good will, in the company of his brother entered into my monastery: and so sittle pleasure he took in spiritual talk, that it was death to him to hear any thing tending to the good of his own soul, for he was so far from doing any good work, that he could not endure to hear thereof: and he would openly protest sometimes by swearing, sometimes in anger, and sometimes in scoffing sort, that he never meant to take upon him the habit of a religious life. This untoward 
●he ha●it of religious ●en.  boy, in the late mortality which consumed the greatest part of this city, was grievously strooken: whereof he lay sore sick, and being at last come to the point of death, all the monks repaired to his chamber, to pray for the happy departure of his soul, which seemed not to be far of: for the one half of his body was already dead, and only in his breast a little life remained, and therefore the nearer they saw him to his end, the more fervently did they commend him to God's mercy. Whiles they were thus busied, suddenly he cried out to them, and with great clamour went about to interrupt their devotions saying. Depart and away, for behold I am delivered over to a dragon to be devoured, and your presence doth let him, that he can not dispatch me. My head he hath already swallowed up in his mouth, and therefore go your ways, that my torments be not the longer, and that he may effect that which he is about to do: for if I be given him to devour, why do you keep me here in longer pain. At these fearful words the monks said unto him, why do you speak thus good brother? bless yourself with the sign 
The sig of the h●ly cross used against the deu●  of the holy cross: to whom he answered, willingly I would, but I can not, I am so loaden with this dragon's scales. Upon these words the monks fell prostrate upon the earth, and in great zeal with tears they prayed to God for his delivery out of the enemy's hands, who mercifully heard them, for upon a sudden the sick person began to cry out, and say: God be thanked, behold the dragon that had me to devour, is fled away, and overcome with your prayers, here he could not tarry. Now I beseech you, make intercession for my sins, for I am ready to turn unto God, and wholly to renounce all kind of secular life: and thus he that was half dead as before was said, reserved now to a longer life, turned to God with his whole heart, and so after he had put on a new mind, and was a long time punished with affliction: then his soul departed from the miserie● of this mortal life.   

OF THE DEATH OF CHRIsorius: and of a certain monk of Iconia.  
CHAPTER XXXVIII.  
But Crisorius on the contrary (as his kinsman Probus of whom I made mention before told me) was a substantial man in this world, but as full of sin as of wealth: for he was passing proud, given to the pleasures of the flesh, covetous, and wholly set upon scraping of riches together. But when God determined to make an end of so many sins, he sent him a greatsickenes: and when his last time drew near, in that very hour in which his soul was to leave the body, lying with his eyes open, he saw certain cruel men and black spirits stand before him, pressing upon him to carry him away to the pit of hell: at which fearful sight he began to tremble, to wax pale, to sweat, and with pitiful outcries to crave for truce: and often with faltering tongue to call for his son Maximus (whom when I was a monk, I knew also to profess the same kind of life) saying, Come away Maximus, with all speed: Never in my life did I any harm to thee, receive me now in thy faith. His son greatly moved at these outcries, came unto him in all haste: and his whole family lamenting and crying out, repaired also to his chamber: none of all which beheld those wicked spirits, which did so urge and vex him: but by his trouble of mind, by his paleness, and trembling, they made no doubt of their presence: for he was so affrighted with their terrible looks, that he turned himself every way in his bed. Lying upon his left side he could not endure their sight: and turning to the wall, there also he found them: at last being very much beset, and despairing of all means to escape their hands, he cried out with a loud voice saying: O truce till to morrow, o truce till to morrow: and crying out in this sort he gave up the ghost. This being the manner of his death, certain it is that he saw this fearful sight not for himself, but for us: that his vision might do us good, whom God's patience doth yet with fatherly long sufferance expect to amendment. For what prosit reaped he by seeing those fowl spirits before his death, and by craving for that truce which he could not obtain?  
There is also now dwelling amongst us a Priest of Isauria called Athanasius, who telleth a very fearful story which in his time happened as he saith at Iconium. For there was in that place as he reporteth a monastery called. Thongolaton, in which there lived a monk that was had in great account: for he was of good conversation, and in his life very orderly: but as the end declared, he was far otherwise then he outwardly appeared: for though he did seem to fast with the rest of the monks, yet did he secretly take his meat: which vice of his none of the other monks ever understood. But at length it came forth by this means: for falling grievously sick, so that no hope of life remained, he caused all the monks of the Convent to be called together, who all willingly came, verily thinking that at the departure of so notable a man, they should have heard some sweet and good exhortation: but it fell out far otherwise, for with great trouble of mind, and trembling of body he was enforced to tell them, that he died in a damnable state saying: when you thought that I fasted with you, than had I my meat in secret corners: and behold now I am delivered to a dragon to be devoured, who with his tail hath in wrapped fast my hands and feet: and his head, he hath thrust into my mouth, and so he lieth sucking and drawing out of my breath: and speaking these words he departed this life, and had not any time given to deliver himself by penance from that dragon with he saw. By which we learn, that he had this vision only for the commodity of them that heard it, seeing himself could not escape from the enemy which he beheld, and into whose hands he was given to be devoured.  Peter. 
Desirous I am to be informed, whether we ought to believe, that after death there is any fire of purgatory.   

WHETHER THERE BE ANY FIRE of purgatory in the next world.  
CHAPTER XXXIX.  Gregory. 
Our Lord saith in the Gospel: Walk whiles you have the light: 
joan. 12.  and by his Prophet he saith: In time accepted have I heard the, and in the day of salvation have I helped the: 
Esai. 49.  which the Apostle S. Paul expounding saith: Behold now 
2. Corint. 6.  is the time acceptable: behold now the the day os salvation. Solomon likewise saith, whatsoever thy hand is able to do, 
Ecclesiastes. 9 v. 10.  work it instantly: for neither work, nor reason, nor knowledge, nor wisdom, shall be in hell, whether thou dost hasten: David also saith. Because his mercy is for ever. By 
Psal. 117.  which sayings it is plain, that in such state as a man departeth out of this life, in the same he is presented in judgement before God. But yet we 
Purgatory fire the ●●● life fo● small sins. Math.  must believe that before the day of judgement there is a purgatory fire, for certain small sins: because our Saviour saith, that he which speaketh blasphemy against the holy Ghost, that it shall not be sorgiven him, neither in this world, nor in the world to come. Out of which sentence we learn, that some sins are forgiven in this world, and some other may be pardoned in the next: sor that which is denied concerning one sin, is consequently understood to be granted touching some other. But yet this as I said we have not to believe but only concerning little and very small sins, as for example, daily idle talk, immoderate laughter, negligence in the care of our family, (which kind of offences, scarce can they avoid, that know in what sort sin is to be shunned) ignoranterror in matters of no great weight: all which sins be punished after death, if men procured not pardon & remission for them in their life time: for when S. Paul saith, that Christ is the foundation: 
1. Corin 3.  and by & by addeth. And if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: the work of every one of what kind it is, the fire shall try, if any man's work abide which he built thereupon, he shall receive reward: if any man's work burn, he shall suffer detriment, but himself shall be saved, yet so as by fire. For although these words may be understood of the fire of tribulation, which men suffer in this world: yet if any will interpret them of the fire of purgatory, which shall be in the next life: then must he carefully consider, that the Apostle said not, that he may be saved by fire, that buildeth upon this foundation ●ron, brass, or lead, that is the greater sort of sins, and therefore more hard, and consequently not remissible in that place: but wood, hay, stubble, that is little and very light sins, 
Little and light sins.  which the fire doth easily consume. Yet we have here further to consider, that none can be there purged, no not for the least sins that be, unless in his life time he deserved by virtuous works to find such fa●or in that place.   

OF THE SOUL OF PASchasius the Deacon.  
CHAPTER XL.  
FOr when I was yet in my younger years, and lived a secular life, I heard from the mouth of mine elders, who knew it to be true: how that Paschasius a Deacon of this Roman church (whose sound and eloquent books of the holy Ghost be extant amongst us) was a man of a wonderful holy life, a marvelous giver of alms, a lover of the poor, and one that contemned himself. This man, in that contention which through the exceeding hot emulation of the clergy, fellout betwixt Symmachus and Laurence, made choice of Laurence to be Bishop of Rome: and though he was afterward by common consent overcome, yet did he continue in his former opinion until his dying day: loving and preferring him, whom the 
The Bishop o●Rome, ●uernor the church  Church by the judgement of Bishops refused for her governor. This Deacon ending his life in the time of Symmachus, Bishop of the Apostolic sea: a man possessed with a devil, came 
relics dispossess reviles. 4 dalma. ●icke or ●unicle, is ●hat vestiment, which the Dea●on useth ●●t the time of Mass.  and touched his dalmatic, as it lay upon the bier, and was forthwith delivered from that vexation. Long time after Germanus Bishop of Capua, (before mentioned,) by the counsel of Physicians, for the recovery of his health went to the baths: into which after he was entered, he found there standing in those ●ote waters, the foresaid Paschasius ready to do him service. At which sight being much afraid, he demanded what so worthy a man as he was did in that place: to whom Paschasius returned this answer. For no other cause (quoth he) am I appointed to this place of punishment, but for that I took part with Laurence against Symmachus: and therefore I beseech you to pray unto our Lord for me, and by this token shall you know that your 
Prayer for souls de●parted.  prayers be heard, if at your coming again, you find me not here. Upon this, the holy man Germanus betook himself to his devotions, and after a few days he went again to the same baths, but found not Paschasius there: for seeing his fault proceeded not of malice, but of ignorance, he might after death be purged from that sin. And yet we must with all think that the plentiful alms which he bestowed in this life, obtained favour at God's hands, that he might then deserve pardon, when he could work nothing at all for himself.  Peter. 
What I pray you is the reason, that in these latter days, so many things come to light, which in times past were not known: in such sort that by open revelations and manifest signs, the end of the world seemeth not to be far of.   

WHY IN LATTER times, so many things be known, concerning men's souls. Which in former ages, were not heard of.  
CHAPTER XLI.  Gregory. 
So it is, for the nearer that this present world draweth to wards an end, so much the more the world to come is at hand, and showeth itself by more plain and evident tokens. For seeing in this world, we know not one an others cogitations, and in the next, men's hearts be known to all, what fit name can we give to this world then to term it night, and what better to the next, then to call it day? But as when the night is almost spent, and the day beginneth to break, darkness and light be in a certain manner joined together, until the light of the day following doth perfectly banish away the dark remnants of the former night: even so, the end of this world, is as it were mingled together with the beginning of the next, and with the darkness of this, some light of such spiritual things as be in that doth appear: and so we see many things which belong to that world, yet for all this, perfect knowledge we have not any, but as it were in the twilighte of our soul behold them before the rising of that son of knowledge, which then abundantly will cast his beams over all.  Peter. 
I like very well of your speech, yet in so worthy a man as Paschasius was, this doubt doth trouble me, how he was after his death carried to any place of punishment, seeing the touching of his garment upon the bier did dispossess a wicked spirit.  Gregory. 
Herein appeareth the great and manifold providence of almighty God, by whose just judgement it fell out, that Paschasius for sometime entertained inwardly sin in his soul, and yet in the sight of the world wrought miracles by his body after his death, who in his life time did as they know many good works: to the end that those which had seen his virtuous life, should not be deceived concerning the opinion of his great alms: and yet himself should not without punishment have remission of his sin, which whiles he lived he thought to be no sin, and therefore did not by tears wash it away.  Peter. 
I understand very well what you say, but by this reason I am driven ●nto such straights, that I must stand in fear both of those sins which I know, and also of those which I know not. But because a little before you discoursed of the places of torments: in what part of the world I beseech you are we to believe that hell is, whether above the earth or beneath the same?   

IN WHAT PLACE OF THE world we ought to believe that hell is.  
CHAPTER XLII.  Gregory. 
touching this point I dare not rashly desine any thing: for some have been of opinion, that hell was in some place upon the earth: and 
The latin ●ord for ●el signi●eth a ●ace beneath.  others think that it is under the earth: but then this doubt ariseth for if it be therefore called hell or an infernal place, because it is below, then as the earth is distant from heaven, so likewise should hell be distant from the earth: for which cause perhaps the Prophet saith. Thou hast delivered 
Psal. 8  my soul from the lower hell: so that the higher hell may seem to be upon the earth, and the lower under the earth: and with this opinion, that sentence of johne agreeth, who when he had said, that he saw a book sealed with 
Apocal.  seven seals: and that none was found, worthy neither in heaven, nor in earth, nor under the earth, to open the book and lose the seals thereof: he added forthwith. and I wept much: which book notwithstanding afterward he saith was opened by a lion of the tribe of juda. By which book, what else can be meant, but the holy scripture, which our Saviour alone did open: for being made man, by his death resurrection, and ascension, he did reveal and make manifest all those mysteries which in that book were closed & shut up. And none in heaven, because not any Angel: none upon earth, because not man living in body: not any under the earth was, found worthy: because neither the souls departed from their bodies could open unto us, beside our Lord himself the secrets of that sacred book. Seeing then none under the earth is said to be found worthy to open that book, I see not what doth let, but that we should believe that hell is in the lower parts, under the earth.  Peter. 
I beseech you: Is there one fire in hell, or according to the diversity of sinners, be there so many sorts of fires prepared in that place?   

WHETHER THERE IS ONE fire in hell, or many.  
CHAPTER XLIII.  Gregory. 
THe fire of hell is but one: yet doth it not in one manner torment all sinners. For every one there according to the quantity of his sin hath the measure of his pain. For as in this world, many live under one and the same sun, and yet do not alike feel the heat thereof: for some be burnt more, and some less: so in that one sire, divers manners of burning be found, for that which in this world, diversity of bodies doth, that in the next doth diversity of sins: so that although the fire be there all alike, yet doth it not in one manner and alike burn and torment them that be damned.  Peter. 
Shall those I pray you which be condemned to that place, burn always, and never have any end of their torments?   

WHETHER THOSE THAT be in hell, shall burn there sor ever.  
CHAPTER XLIIII.  Gregory. 
Certain it is, and without all doubt most true, that as the good shall have no end of their joys, so the wicked never any release of their torments: for our Saviour himself saith. The wicked shall go into everlasting 
Math. 2  punishment, and the just into everlasting life: seeing then true it is, that which he hath promised to his friends: out of all question false it can not be, that which he hath threatened to his enemies.  
Whar if it be said that he did threaten eternal pain to wicked livers, that he might thereby restrain them from committing of sins?  Gregory. 
If that which he did threaten be false, because his intent was by that means, to keep men from wicked life: then likewise must we say that those things are false which he did promise: and that this mind was thereby to provoke us to virtue. But what man though mad dare presume so to say: For if he threatened that which he meant not to put in execution: whiles we are desirous to make him merciful, enforced we are likewise (which is horrible to speak) to affirm him to be deceitful.  Peter. 
willing I am to know how that sin can justly be punished without end, which had an end when it was committed.  Gregory. 
This which you say might have some reason, if the just judge did only consider the sins committed, and not the minds with which they were committed: for the reason why wicked men made an end of sinning was, because they also made an end of their life: for willingly they would, had it been it their power, have lived without end, that they might in like manner have sinned without end. For they do plainly declare, that they desired always to live in sun, who never so long as they were in this world, gave over their wicked life: and therefore it belongeth to the great justice of the supreme judge, that they should never want torments and punishment in the next world, who in this, would never give over their wicked and sinful life.  Peter. 
But no judge that loveth justice taketh pleasure in cruelty: and the end why the iustmaster commandeth his wicked servant to be punished is, that he may give over his lewd life. If than the wicked that are tormented in hell fire never come to amend themselves, to what end shall they always burn in those flames?  Gregory. 
Almighty God because he is merciful and full of pity, taketh no pleasure in the torments of wretched men: but because he is also just, therefore doth he never give over to punish the wicked. All which being condemned to perpetual pains, punished they are for their own wickedness: and yet shall they always there burn in fire for some end, and that is, that all those which be just and Gods servants, may in God behold the joys which they possess, and in them see the torments which they have escaped: to the end that they may thereby always acknowledge themselves grateful to God for his grace, in that they perceive through his divine assistance, what sins they have overcome, which they behold in others to be punished everlastinglye.  Peter. 
And how I pray you can they be holy and saints, if they pray not for their enemies, whom they see to lie in such torments? when it is said to them: Pray for your enemies. 
Math. 5 v. 44.   Gregory. 
They pray for their enemies, at such time as their hearts may be turned to fruitful penance, and so besaved: for to what purpose else do we pray for our enemies, but as the Apostle saith that God may give them repentance 
2. Timoth 2. v. 25.  to know the truth, and recover themselves from the devil, of whom they are held captive at his will?  Peter. 
I like very well of your saying: for how shall they pray for them, who by no means can be converted from their wickeones, and brought to do the works of justice.  Gregory. 
You see then that the reason is all one, why in the next life, none shall pray for men, condemned for ever to hell fire: that there is now of not praying for the devil and his angels, sentenced to everlasting torments: and this also is the very reason why holy men do not now pray for them that die in their infidelity and known wicked life: for seeing certain it is, that they be condemned to endless pains, to what purpose should they pray for them, when they know that no petition will be admitted of God their just judge. And therefore if now holy men living upon earth take no compassion of those that be dead and damned for their sins, when as yet they know that themselves do some thing through the frailty of the flesh, which is also to be judged: how much more straightly and severely do they behold the torments of the damned, when they be themselves delivered from all vice of corruption, and be more nerelye united to true justice itself: for the force of justice doth so possess their souls, in that they be so intrinsical with the most just judge, that they list not by any means to do that which they know is not conformable to his divine pleasure.  Peter. 
The reason you bring is so clear, that I can not gain say it: but now an other question cometh to my mind, and that is, how the soul can truly be called immortal, seeing certain it is, that it doth die in that perpetual fire.   

HOW THE SOUL IS SAID to be immortal and never to die: if it be punished with the sentence of death.  
CHAPTER XLV.  Gregory. 
BEcause there be two manner of lives, consequently also there be two manner of deaths. For one kind of life there is, by which we live in God, another which we received by our creation orgeneration: and therefore one thing it is to live blessedly, and an other thing to live naturally. The soul therefore is both mortal and immortal: mortal, because it looseth the felicity of an happy life: and immortal, in that it always keepeth his natural life, which can never be lost, no not when it is sentenced to perpetual death: for in that state though it hath not a blessed life, yet it doth retain still the former being and natural life: by reason whereof it is enforced to suffer death without death, defect without defect, and end without end: seeing the death which it indudureth is immortal, the desect w●ich it suffereth never faileth, and the end which it hath, is infinite, and without end.  Peter. 
What man is he though never so holy, that coming to leave this mortal life, hath not just cause to fear the unspeakable sentence of damnation: for although he knoweth what he hath done, yet ignorant he is not, how straightly his works shall be examined and judged.   

OF A CERTAIN HOLY MAN that was assraide when he came to die.  
CHAPTER XLXVI.  Gregory. 
IT is even so Peter as you say. And yet sometime, the only fear of death, doth purge the souls of just men from their smaller sins, as you and I have often heard of a certain holy man that was very much afraid when he came to die: and yet after he was dead, appeared to his disciples in a white stole, reporting to them in what excellent manner he was received, when he departed out of this world.   

HOW SOME BY DIVINE revelation are discharged from fear at their death. And of the manner how the monks Anthony, Merulus, and john departed this life.  
CHAPTER XLVII.  
Sometime also almighty God doth by divine revelation strengthen the minds of them that be fearful to the end that they should not be afraid of death. For a certain monk there was called antony, that lived together with me in my monastery, who by daily tears laboured to come to the joys of heaven: and when as he did very carefully and with great zeal of soul meditate upon the sacred scriptures, he sought not so much for cunning and knowledge, as for tears and contrition of heart, that by means thereof his soul might be stirred up and inflamed: and that by contemning all earthly things, he might with the wings of contemplation fly unto the kingdom of heaven. This man upon a night by revelation, was admonished in this manner. Make yourself ready because our Lord hath given commandment, for your departure, and when he answered, that he had not wherewith to defray the charges of that journey: straighteways he heard these comfortable words. If you take care for your sins, they be forgiven you: which thing though he had heard once, and yet for all that was in great fear, an other night he had again the same vision: and so after five days he fell sick of an ague, and as the other monks were in praying and weeping about him, he departed this life.  
another monk there was in the same monastery called Merulus, who was wonderfully given to ●eares, and bestowing of alms: and no time almost passed him, except it were when he was at meat or a sleep, in which he did not sing psalms. This man by vision in the night, saw a crown made of white flowers, to descend upon his head: and straight after falling sick, he died with great quiet and joy of mind. Fouretene years after, when Peter who now hath the government of my monastery, went about to make a grave for himself hard by Merulus sepulchre, such a fragrant and pleasant smell as he saith came out of it, as though it had been a storehouse of all manner of sweet flowers. By which it appeared plainly, that it was very true, which before he had seen by vision in the night.  
Likewise in the same monastery there was an other called john, who was a young man of great towardness, and one that led his life with great circumspection, humility, sweetness, and gravity. This man falling sore sick, saw in his great extremity by vision in the night, an old man to come unto him, who touched him with a wand saying. Rise upe, for you shall not die of this sickness: but make yourself ready, for you have not any long time to stay in this world: and forthwith though the physicians despaired of his health, yet he recovered, and became perfectly well. The vision which he saw he told to others, and for two years following as I said he served God in such sort, that his great devotion surpassed his young years. Three years since an other monk died who was buried in the churcheyarde of the same monastery, and when we had ended all his funerals, and were departed, this jolme as himself with pale face, and great trembling told us, remained there still, where he heard that monk which was buried to call him out of the grave: & that it was so indeed, the end following did show: for ten days after he fell sick of an ague, and so departed this life.  Peter. 
Willingly would I learn whether we ought to observe such visions, as be revealed to us by night in our sleep.   

WHETHER DREAMS ARE TO be believed: and how many kind of dreams there be.  
CHAPTER XLVIII.  Gregory. 
Concerning this point, Peter you must understand, that there are six kind of dreams. For sometime, they proceed of too much fullness or emptiness of the stomach: sometime by illusion: sometime both by thought and illusion: sometime by revelation: and sometime both by thought and revelation. The two first, all by experience know to be true: and the four latter we find mentioned in holy scripture. For if dreams did not sometime proceed by illusion from our secret enemy, never would the wise man have said. Dreams have made many 
Eccles. 34.  to ere, and hooping in them have they been deceived: and again. You shall not be soothsayers, nor observe dreams: by which words we see, how they are to be detested, that are compared with soothsayinge. Again if dreams did not sometime proceed both of thought together with illusion, the wise man would not have said: Dreams follow 
ccl●s. 5.  many cares. And if sometime also they did not come by mystical revelation, joseph had never known by dream 
●enes. 37.  that he should have been exalted above his brethren: neither the Angel would 
Aath. 2.  ever in a dream have admonished the spouse of our Lady to fly away with the child into Egypt. Again, if sometime they did not also proceed both from thoughts and divine revelation, never would the prophet Daniel disputing of Nabuchod mosors dream, have begun from the root of his former thoughts saying. Thou 
Daniel. 2.  o king didst begin to think in thy ●edd, what should happen in times to come: and he that revealeth mysteries, did show the what things should come: and a little after. Thou didst see, and behold as it were a great statue: that great statue, and high of stature did stand against the etc. Wherefore seeing Daniel doth with reverence insinuate that the dream should come to pass, and also declareth from what cogitation it did springe, plainly do we learn that dreams sometimes do come both of thought and revelation together. But seeing dreams do grow from such diue●s roots, with so much the more difficulty ought we to believe them: because it doth not easily appear unto us, from what cause they do proceed. Holy men indeed by a certain in ward spiritual taste, do discern betwixt illusions and true revelations, by the very voices or representations of the visions themselves: so that they know what they receive from the good spirit, and what they suffer by illusion from the wicked: and therefore if our mind be not herein, very attentive and vigilant, it falleth into many vanities, through the deceit of the wicked spirit: who sometime useth to foretell many true things, that in the end, he may by some falsehood ensnare our soul.   

OF ONE WHO IN HIS DREAM, had long lise promised him, and yet died shortly after.  
CHAPTER XLIX.  
AS not long since it is most certain, that it befell to one that lived amongst us, who being much given to observe dreams, had one night in a dream long life promised him: and when as he had made provision of great store of money for the maintenance of his many days, he was so suddenly taken out of this life, that he left it all behind him, without ever having any use thereof, and carried not with him any good works to the next world.  Peter. 
I remember very well who it was: but let us I pray you prosecute such questions as we began to entreat of: Doth any profit think you redound to men's souls if their bodies be buried in the church?   

WHETHER THE SOULS receive any commodity if their bodies he buried in the church.  
CHAPTER L.  Gregory. 
Such as die not in mortal sin 
ne si nmorand ne not.  receive this benefit by having their bodies buried in the church: for when their friends come thither, and behold their sepulchres, then do they remember them, and pray unto God for their soules● but those that depart 
Prayer for the dead.  this life in the state of deadly sin, receive not any absolution from their sins, but rather be more punished in hell, for having their bodies buried in the church: which thing shall be more plain if I do briefly tell you what concerning this point hath chanced in our tyme.   

OF A CERTAIN NUN that was buried in the church, which appeared with her body half burnt.  
CHAPTER LI.  
FElix Bishop of Portua, a man of holy life, who was borne and brought up in the Province of Sabina saith, that there lived in that place a certain Nun, which though she were chaste of her body, yet had she an ungracious and foolish tongue: which departing this life, was buried in the church: the keeper whereof the night following, saw her by revelation brought before the holy altar, where she was cut in two pieces, and the one half was burnt in the fire, and the other was not touched at all. Rising up in the morning, he told unto others what a strange vision he had seen, and showed them the very place in which she was burnt, the marble whereof appeared with the very marks and signs of a fire upon it▪ as though that woman had been there burnt in very deed with corporal fire. By which we may plainly see, that such as have not their sins pardoned, can reap small benefit by having their bodies after death buried in holy places.   

OF THE BURIAL OF Valerianus.  
CHAPTER LII.  
IOhn also an honourable man, one of the governors of this city, and one that is of great gravity and credit as all know, told me how one Valerianus, that was a gentleman of the city of Bressa departed this life, whose body for money the Bishop was content should be buried in the church. This Valerianus even to his very old age, led a light and wanton life: refusing utterly to give over sin and wickedness. That very night in which he was buried, the blessed martyr Faustinus, in whose church his body lay, appeared to the keeper thereof saying. Go & bid the Bishop cast out that stinking carcase which he hath here buried, and he if he will not do it, tell him that thirty days hence he shall die himself. This vision the poor man was afraid to report unto the Bishop, and though he were admonished the second time to do it, yet he refused: and so upon the thirtieth day, the Bishop going safe and sound to bed, (never fearing any such thing) suddenly departed this life.   

OF THE BODY OF VALENTINUS, that was after his burial cast out of the church.  
CHAPTER LIII.  
THere be also at this time here in the city, our venerable brother Venantius Bishop of Luna, & Liberius a noble man and one of very great credit: both which do say that themselves know it, and that their servants were present in the city of Genua, when this strange thing happened. One Valentinius who had an office in the church of Milan died there, a man in his life time given to wantonness & all kind of lightness, whose body was buried in the church of the blessed martyr Sirus. The midnight following a great noise was heard in that place, as though some body by force had been drawn out from thence: whereupon the keepers ran thither, to see what the matter was, and when they were come, they saw two very terrible devils that had tied a rope about his legs, and were drawing him out of the church, himself in the mean time crying and roaring out: at which sight they were so frighted, that they returned home again to their beds: but when the morning was come, they opened the grave in which Valentinus was buried, but his body they could not find & therefore they sought without the church to see where it was, and so found it thrown into an other place, with the feet still bound as it was drawn out of the church. Out of which Peter you may learn that such as die in mortal sin and cause their bodies, to be buried in holy ground, are punished also for that their presumption: the holy places not helping them, but rather the sin of their temerity accusing them.   

OF THE BODY OF A DIER buried in the church, which afterward could not be found.  
CHAPTER liv.  
FOr an other thing also which happened in this city, the company of dyer's dwelling here do testify to be most true, and it is concerning one that was the chief of their profession, who departed this life: and was by his wife buried in the church of S. januarius the martyr, near to the gate of S. Laurence: whose spirit the night following in the hearing of the sextin cried out of his grave saying: I burn, I burn: and when he continued a long time crying so: the sextin told it to the dyer's wife, who thereupon sent certain of his own profession to the church, to see in what case his body was in the grave, who so cried out in that pitiful manner, and 
The manner of Italy is to bury men in their garments.  when they had opened it, there they found his garments safe and sound, which be still kept in the same church, for a perpetual memory of that which happened: but his body by no means could they find, as though it had never been buried there: by which we may, gather to what torments his soul was condemned, whose body was in that sort turned out of the church: what profit then do holy places bring to them that be buried there, when as those that be wicked & unworthy, be by God's appointment thrown out from those sacred places?  Peter. 
What thing is there then, that can profit and relieve the souls of them that be departed?   

WHAT IS AVAILABLE FOR the soul after death: and of a Priest of Centumcellis, who was desired by a certain man's spirit, to be helped after his death, by the holy sacrifice: and of the soul of a monk called justus.  
CHAPTER LV.  Gregory. 
IF the sins after death be pardonable 
Some sins pardonable after death.  than the sacred oblation of the holy host useth to help men's souls: for which cause the souls sometime of them that be dead, do desire the same: for Bishop Felix whom we spoke of before, saith that a virtuous priest who died some two years since, and dwelled in the diocese of the city of Centumcellis, and was Pastor of the church of S. john, in the place called Tauriana told him, that himself did use (when he had need) to wash his body in a certain place, in which there were passing hot waters: & that going thither upon a time, he found a certain man whom he knew not, ready to do him service, as to pull of his shoees, take his clothes, and to attend upon him in all dutiful manner. And when he had divers times done thus, the Priest minding upon a day to go to the baths, began to think with himself, that he would not be ungrateful to him that did him such service, but carry him somewhat for a reward, and so he took with him two singing breads: and coming thither he found the man there ready, and used his help as he was wont to do: and when he had washed himself, put on his clothes, and was ready to departed, he offered him for an holy reward that which he had brought, desiring him to take that courteously, which for charity he did give him. Then with a sad countenance, & in sorrowful manner he spoke thus unto him: why do you give me these father? This is holy bread, and I can not eat of it, for I whom you see here was sometime Lord of these baths, and am now after my death appointed for my sins to this place: but if you desire to pleasure me, offer this bread unto almighty God, and be an intercessor for my sins: and by this shall you know that your prayers be heard, if at your next coming you find me not here: and as he was speaking these words, he vanished out of his sight: so that he which before seemed to be a man, showed by that manner of departure that he was a spirit. The good 
Sacrifices for the dead.  Priest all the week following gave himself to tears for him, and daily offered up the holy sacrifice: and afterward returning to the bath, found him not there: whereby it appeareth what great profit the souls receive 
Souls departed helped by the holy sacrifice.  by the sacrifice of the holy oblation, seeing the spirits of them that be dead, desire it of the living, and give certain tokens to let us understand, how that by means thereof they have received absolution.  
Here also I can not but tell you that which happened three years since in mine own monastery. A certain monk there was called justus, one very cunning in physic, and while I remained in the Abbey, served me very diligently, attending upon me in my often infirmities and sickness. This man himself at length fell sore sick, so that in very deed he was brought to the last cast. A brother he had called Copiosus that had care of him, who yet liveth. justus perceiving himself past all hoop of life, told this brother of his, where he had secretly laid up three crowns of gold: but yet they were not so closely conveyed, that they could be concealed from the monks: for they carefully seeking and tossing up all his medicines and boxes, found in one of them these three crowns hidden. Which thing so soon as I understood, very much grieved I was, and could not quietly digest so great a sin at his hands, that lived with us in community, because the rule of my Monastery was, that all the 
Monastical poverty.  monks thereof should so live in common, that none in particular might possess any thing proper to himself. Being therefore much troubled and grieved at that which had happened, I began to think with myself, what was best to be done, both for the soul of him that was now dying, and also for the edification and example of those that were yet living. At length I s●nt for Pretiosus Prior of the monastery, and gave him this charge: See (quoth I) that none of our monks do so much as visit justus in this his extremity, neither let any give him any comfort at all: and when his last hour draweth nigh, and he doth desire the presence of his spiritual brethren, let his carnal brother tell him, that they do all detest him, for the three crowns which he had hidden: that at least before his death, sorrow may wound his heart and purge it from the sin committed: and when he is dead, let not his body be buried amongst the rest of the monks, but make a grave for him in some one dunghill or other, and there cast it in, together with the three crowns which he left behind him, crying out all with joint voice: thy money be with the unto perdition, and so put earth upon him. In either of which things my mind and desire was, both to help him that was leaving the world, and also to edify the monks yet remaining behind, that both grief of death might make him pardonable for his sin, and such a severe sentence against avarice, might terrify and preserve them from the like offence: both which by God's goodness fell out accordingly: For when the foresaid monk came to die, and carefully desired to be commended to the devotions of his brethren, and yet none of them did either visit him, or so much as speak to him: his brother Copiosus told him, for what cause they had all given him over: at which words he straightwaios sigh the● for his sin, and in that sorrow gave up the ghost. And after his death he was buried in that manner, as I had given in commandment: by which fact all the monks were so terrified, that they began each one to seek out the least and basest things in their celles, and which by the rule they might lawfully keep: and very much they feared, lest some thing they had, for which they might be blamed.  
Thirty days after his departure, I began to take compassion upon him, and with great grief to think of his punishment, and what means there was to help him: whereupon I called again for Pre●iofus Prior of my monastery, and with an heavy heart spoke thus unto him. It is now a good while since that our brother which is departed, remaineth in the torments 
purgatory.  of fire, and therefore we must show him some charity, and labour what we may to procure his delivery: wherefore go your way and see that for 
A Trenta of masses.  thirty days following sacrifice be offered for him, so that no one day pass in which for his absolution and discharge, the healthful sacrifice be not offered: whoforth with departed, and put my commandment in execution. ●n the mean time, my mind being busied about other affairs, so that I took no heed to the days how they passed: upon a certain night the same monk that was dead, appeared to his brother Copiosus: who seeing him inquired of his sta●e in this manner: what is the matter brother? and how is it with you? to whom he answered thus: Hitherto have I been in bad case, but now I am well, for this day have I received the communion: with which news Copiosus straightways coming to the monastery told the monks: and they diligently counting the days, found it to be that, in which the thirtieth sacrifice was offered for his soul: and so though neither Copiosus knew what the monks had done for him, nor they what he had seen concerning the state of his brother, yet at one and the same time both he knew what they had done, and they what he had seen, and so the 
Souls delivered out of Purgatory by the holy sacrifice.  sacrifice and vision agreeing together, apparent it was, that the dead monk was by the holy sacrifice delivered from his pains.  Peter. 
The things you report be passing strange, and yet full of joy and comfort.   

OF THE LIFE AND DEparture of Bishop Cassius.  
CHAPTER LVI.  Gregory. 
ANd that we should not call in question, or doubt of that which the dead report, we have for confirmation of the same thing, the facts of the living. For Cassius' Bishop of Narnye a man of holy life, who did usually every day offer sacrifice unto God: (and while he was at the mysteries of those sacrifices, did also immolat himself in tears) received from our Lord this message by one of his Priests. Do that thou dost: work that thou workest: let not thy foot cease, let not thy hand cease, upon the nativity of the Apostles, thou shalt come unto me, and I will give the thy reward. And so seven years after, upon that very day of the Apostles, after 
Cassius' offered sacrifice and said mass.  he had ended the solemnity of Mass and received the mysteries of the sacred communion, he departed this life.   

OF ONE THAT WAS TAKEN BY his enemies, and put in prison, whose irons fell of at the time of the sacrifice: and of one Baraca a mariner that was by the holy sacrifice, delivered from drowning.  
CHAITER LVII.  
THat also which I have heard, is known to many, to wit, how one was by his enemies taken and put in prison with irons upon him: for 
Oblation of sacrifice.  whom his wife caused upon certain days sacrifice to be offered: who long time after returning home to his wife, 
By this appeareth how available the holy sacrifice is.  told her upon what days his bolts used to fall of: by whose relation she found, that it was upon those very days, in which sacrifice had been offered for him. By an other thing like wise which happened seven years since, the very same truth is confirmed. For when Agathus Bishop of Palermo (as many faithful and religious men both have and still do tell me) was in the time of my predecessor of blessed memory, commanded to come to Rome, 
The Bishop of Rome commanded bishops of other countries.  and in his iornye fell into such a tempest at sea, that he despaired of ever coming to land. The mariner of the ship called Baraca (who now is one of the clergy and serveth in the same church) governed an other small vessel, tied to the poop of the former ship: the roope whereof breaking in pieces, away it went with man and all, and amongst the huge mountains of waters, quickly vanished out of sight. The ship in which the Bishop was, after many great danugers, at length arrived all weather beaten at the Island of Ostica: and when three days were passed, and the Bishop could hear no news of the foresaid mariner that was so violently carried away with the storm, nor see him in any part of the sea, very sorry he was, and verily believed that he had been drowned: and so upon great charity bestowed one thing upon him being yet alive, which was not due unto him, until he was dead: for he willed 
Sacrifice offered for the souls departed.  that the sacrifice of the healthful oblation, should be offered unto almighty God, for the absolution of his soul: which being done accordingly, and the ship new rigged, away he departed for Italy, where arriving at Portua, he found the mariner alive, whom he verily supposed to have been drowned: upon which good chance altogether unlooked for, very glad he was, and demanded of him, how it was possible that he could escape so many days, in so great a danger and so terrible a tempest: who told him, how in that storm he was tossed with that little ship which he governed, and how he did swim with it being full of water: and so often as it was turned upside down, how he got upon the keel, and held fast there: adding also that by striving and labouring thus continually day and night, at length with watching & hunger his strength began to fail him: and then he told how by the singular providence and mercy of God he was preserved from drowning: for as even to this very day he still affirmeth, so than did he verify the same to the Bishop, telling him in this manner. As I was (quoth he) striving and labouring in the sea, and my strength began to fail me, suddenly I became so heavy of mind, that me thought I was neither waking nor yet a sleep: and being in that case in the midst of the sea, I saw one come, who brought me bread to refresh my tired body: which so soon as I had eaten, I recovered my strength again: and not long after, a ship passing by took me in, and so was I delivered from that danger of death and set safe a land. The Bishop hearing this, inquired upon what day this strange thing happened, and he found by his relation, that it was that very day, in which the 
Note how available the holy sacrifice is.  Priest in the Island of Ostica, did sacrifice for him unto God, the host of the holy oblation.  Peter. 
That which you report, myself also heard at my being in Sicily.  Gregory. 
I for my part do verily believe, that the reason why by God's providence, this thing sal●eth out thus apparently to them that be living, and think nothing thereof is, that all may know 
Some sins pardonable after death. The holy sacrifice profiteth some after their death.  how if their sins be not irremissible, that they may after death obtain pardon and absolution for them, by the oblation of the holy sacrifice. But yet we have here to note, that the holy sacrifice doth profit those kind of persons after their death, who in their life time obtained, that such good works as whereby their friends done for them might be available to their souls, after they were out of this world.   

OF THE VIRTUE AND mystery of the holy sacrifice.  
CHAPTER LVIII.  
ANd here also we have diligently to consider, that it is far more secure and safe, that every man s●ould do that for himself whiles he is yet alive, which he desireth that others should do for him after his death. For far more blessed it is, to departed free out of this world, then being in prison to seek for release: and therefore reason teacheth us, that we should with our whole soul contemn this present world, at least because we see that it is now gone and passed: and to offer unto God the daily sacrifice of tears, & 
Note what was the daily sacrifice in the primitive church.  the daily sacrifice of his body and blood. For this sacrifice doth e●pe cial save our souls from everlasting damnation, which in mystery doth renew unto us, the death of the son of God: who although being risen from death, doth not now die any more, nor death shall not any further prevail against him: yet living in himself immortally, and without all corruption, he is again sacrificed for us in this mystery of the holy oblation: for there his body is received, there his flesh 
The real ●presence.  is distributed for the salvation of the people: there his blood is not now shed betwixt the hands of infidel's, but poured into the mouths of the faithful. Wherefore let us hereby meditate what manner of sacrifice this is, ordained for us, which for our absolution doth always represent the passion of the only son of God: for what right believing Christian can doubt, that in 
Ponder attentively these words.  the very hour of the sacrifice, at the words of the Priest, the heavens be opened, and the quires of Angels are present in that mystery of jesus Christ: that high things are accompanied with low, and earthly joined to heavenly, and that one thing is made of visible and invisible.   

HOW WE OYGHTE TO PROCURE sorrow of heart, at the time of the holy mysteries: and of the custody of our soul after contrition.  
CHAPTER LIX.  
But necessary it is, that when we do these things, we should also by contrition of heart, sacrifice ourselves unto almighty God: for when we celebrate the mystery of our lords passion, we ought to imitate what we then do: for than shall it truly be a sacrifice for us unto God, if we offer ourselves also to him in sacrifice. Careful also must we be, that after we have bestowed some time in prayer, that as much as we can by God's grace, we keep our mind fixed in him, so that no vain thoughts make us to fall unto dissolution, nor any foolish mirth enter in to our heart: lest the soul by reason of such transitory thoughts, lose all that which it gained by former contrition. For so Anne deserved to obtain that which she craved at God's hand, because after her tears she preserved herself in the former force of her soul: for of her thus it is written. And her looks were not any more changed to 
1. Reg. 1.  divers things. She therefore that forgot not what she desired, was not deprived of that gift which she requested.   

THAT WE OUGHT TO PARDON other men their sins: that we may obtain remission of our own.  
CHAPTER LX.  
WE have also further to know, that he doth ●ightly and in good sort demand pardon for his own sin, who doth forgive that, which hath been done against himself. For our gift is not received, if before, we free not our soul from all discord and lack of charity: for our Saviour saith. If thou 
Math. 5.  offer thy gift at the altar, and there thou remember that thy brother hath ought against the, leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift. Wherein we have to consider, that whereas all sin by a gift is loosed, how grievous the sin of discord is, for which no gift is received: and therefore we ought in soul and desire, to go unto our neighbour though he far of, and many miles distant from us, and there to humble ourselves before him, and to pacify him by humility and hearty good will, to the end that our creator beholding the desire of our mind, may forgive us our own sin, who receiveth a gift for sin. And our Saviour himself teacheth us, how that servant which did owe ten thousand talentes, by penance obtained of his Lord, the forgiveness of ●hat debt: 
Math. 18.  but yet because he would not forgive his fellow servant, an hundred pence, which were due to him, that was again exacted at his hands, which before was pardoned. Out of which sayings we learn, that 〈◊〉 do not from our heart forgive 〈◊〉 which ●s committed against us, ●ow that is again required at our hands, whereof before we were glad, that by penance we had obtained pardon and remission. Wherefore whiles time is given us, whiles our judge doth bear with us, whiles he that examineth our sins doth expect our conversion and amendment: let us mollify with tears the hardness of our heart, and with sincere charity, love our neighbours: and then dare I speak it boldly that we shall not have any need of the holy sacrifice after our death: if before death, we offer up ourselves for a sacrifice unto almighty God.    

FAVLTE● ESCAPED IN SOME FEW copies.  

Pag. 38. lin. 17. read message.  
Pag. 96. lin. 10. read child.  
Pag. 268. lin. 13. read opinion.  
Pag. 289. mark blot out the word how.  
Pag. 297. lin. 10. read boldly.  
Pag. 290. lin. 23. read stick.  
Pag. 269. lin. 16. read into.  
Pag. 386. lin. 2. read spoke.  
Pag. 437. lin. 19 read corruptible.  
Pag. 461. lin. 27. blot out the word saying.  
Pag. 473. lin 13. read sorthwith.  
Pag. 474. lin. 19 read quantity.  
Pag. 489. lin. 22. read life.     

A SHORT RELATION OF DIVERS MIRACLES, WROUGHT AT THE MEMORIES OR SHRINES OF CERTAIN MARTYRS, ESPECIALLY S. Stevene, the Protomartyr of Christ's Church.  
Written by the ancient, learned, and holy doctor S. Augustin: and tranflated into our English tongue by P. W.  
Hebr. cap. 13. v. 7. Remember your Prelates, which have spoken the words of God to you: the end of whose conversation beholding, imitate their faith.  
Gregor. lib. 8. epistol. cap. 37. He that desireth thoroughly to be filled with delicious food: let him read the works of Blessed Augustin.  
Printed at Paris. 1608.   

TO THE good CHRISTIAN READER.  
according to promise (gentle Reader) I have here for the antiquity and verity of our religion, added to S. Gregory, the testimony of glorious S. Austen: upon whom the heavenly dew of God's grace was so plentifully powered, that he was for sharpness of wit, depth of learning, and holiness of life, both to them of his time, and all posterity, the light of the world, and salt of the earth. Many, singular, and rare testimonies for his virtue, learning, and zeal of true religion, might be produced: but I will content myself only with two. The first shallbe of S. Celestinus Bishop of Rome who writeth thus in his commendation: Augustinum 
Epist. 1. ad quosdam Galliarum Episcopos. cap. 2.  sanctae recordationis virum, etc. We have always for his life and merits had in our communion, Augustin a man of holy memory: neither was he ever so much as once touched, with any sinister suspicion: Whom long since we remember to have been of so great learning, that he was by my predecessors, reckoned amongst the best Doctors: Wherefore all did generally think well of him, as he that was every where both loved and honoured. The second shallbe of master Cooper one living in our days, and not partial as the world knoweth on our side, whose words be these. Austen the most famous 
In his chronicle anno Don. 397.  and learned Doctor of Christ's Church was Bishop of Hippone a City in Africa. This man was of such excellent wit, that in his Childhood 
See also his Dictionaay in the words Augustinus.  he learned all the liberal sciences, without any instructor: and in all parts of Philosophy, was wonderfully learned. At the begining he favoured the opinion of them, which be called Manichees: but by the continual prayer of his good mother Monica, and the persuasion of holy S. Ambrose, he was converted to the true faith. They both being replenished with the holy Ghost, sang the psalm Te Deum, answering mutually one the other. After in prayer, writing, & preaching, he so much profited the Church, that his name is worthily had in reverence of all men: and generally all Protestants so esteem him, as of no one Doctor more. To this holy and learned Father, we appeal for trial of our cause. They deny prayer and invocation of saints, as injurious to Christ, and savoringe of idolatry: we defend it as Catholic, and Apostolical. They condemn pilgrimage and visiting of Martyr's tombs for superstitious, and abominable: We teach it to be good and lawful. They detest shrininge of saints bones, the reverent touching and carrying their relics in procession: We embrace it as highly redounding to the honour of God, from whose divine fountain all their grace did flow, and by such signs do praise God in his Saints, and know their death to be precious in his sight. Now whether in these points S. Austen doth favour us, or help them, that I leave to the judgement of all Protestants, though never so partial in their own cause, aster they have readd over this small treatise; for our cause is so clear, and the ancient father so close on our side, that most assured I am, were his name suppressed, and a title prefixed accordingly (which spiritual stratagem with such as allow the authority of this, Father, any that please may soon put in practice) they would rather scoff and deride them for fantastical news sent out of the new world by the jesuits, and trim tales meet for doting old women to solace themselves, then once imagine that such doctrine was current in the slourishinge time of the primitive Church; or so much as dream, that such gross stuff in their concept, could come from the pen of that learned Clerck and worthy Father S. Austen: What salve then for this sore can be devised? will they haply say, that the book from whence this doctrine is fetched, is some bastard, lip, and falsely fathered, upon that holy Doctor? This shiste can not serve, there being not so much as any colour to countenance such a cavil: for all learned men confess it not only to be his, but also one os the most notable monuments that ever he published: being made in his ●iper age, against insulting Pagans and infidels, in defence of Christian religion, and about which he laboured many years, before he brought it to perfection: all which circumstances maturely considered, make his authority in the foresaid articles far more great and weighty. Will they tell us that he wrote a book of Retractations, and so not unlikely that these opinions of his be there recalled? willingly should I grant it, if any such thing were there extant: but seeing no cunning in searching can find that out, which is not there to be found, they must needs grant, that this answer bringeth rather corsive, than comfort to their cause: sor if in his latter times he perused over all his works, and yet never revoked any one article of the Catholic faith, then can not his book of Retractations any ways prejudice, but rather give them more credit, and make his authority more to press them. And what man of common sense, that readeth his own words, will ever think that he could retract what he there writeth, concerning prayer to Saints, visitation of relics and the like? seeing they were not any private opinions of his own, but the common belief and practice of God's Church, as is evident out of the treatise following. Smaller matters God knoweth they be, which he speaketh os in his Retractations, and two only things he retracteth in his book of the City of God from whence these stories are taken. The first is, that he thought it a miracle, that fire from heaven did run between Abraham's sacrifice; It should not (quoth he) have been put down for a miracle, 
Lib. 10.  because this was shown him in vision. The second is, where he saith that Samuel was not the son of Aaron. I should rather (quoth he) have said, that he was not the son of a Priest, because samuel's father is found amongst the sons of Aaron, but a Priest he was not, etc. Such private opinions as these, of small importance, as each one seethe, he retracteth in that book; other main and many articles of divinity, in controversy betwixt them and us, he doth not retract; which argueth plainly, that they are sound, and Catholic, and were the belief of that time. And this the Protestants, that be learned be not ignorant of, sor which cause when we object that S. Austen prayed sor his mother's soul: 
Lib. 9 confess cap. 11. 12. 13. Epist. 99 ad Euodium & 20. de civit. cap. 15. Tract. 118 in joan. Haeres. 82.  that he believed Christ to have descended into that part of hell, called Limbus patrum, or Abraham's bosom, and delivered Adam from thence, and the rest os the holy fathers: that he thought it necessary to use the sign of the Cross: that it was heresy to teach that virginity and marriage were os like merit, and such like points in controversy: they never tell us, that he retracted these opinions, knowing full well that no such thing is there to be found: and therefore though this devise runneth up and down in corners, & helpeth sometimes amongst ignorant people, and giveth a pretty grace when his book is not present, yet most sure I am that not any of our learned adversaries would be willing to join with us upon that issue, being not ignorant, that this answer rather desireth darkness then loveth light: which is the reason as I suppose, that it cometh seldom in print: sor except it were once, if once, never did I see any such thing, though in common conference it be the common refuge and sanctury. The Protestants of Magde burge destitute of a better answer, help out the matter with flat lying, making S. Augustin to reprehend that, which he doth 
Centur. cap. 6. co 699.  highly commend. Augustin (say they) in his 22. book of the city of God, the 8. chapter, concerning the relics of Stevene writeth, that a superstitious and great concourse of multitudes was made unto them even into Africa, the people being become mad with certain illusions, which were reputed for miracles. But this overreaching liberty argueth their cause to be desperate, and that no sound answer can be found to avoid so irrefragable a testimony: they greatly injury that worthy father, he neither calleth those miracles illusions, nor censureth the people for superstitious or mad: those terms be slips of their own planting: nay what doth he else in that whole chapter▪ but prove that the catholic faith wanteth not miracles? can any than believe, that he would call them illusions, by which he affirmeth our faith be proved? Peruse (good reader) the treatise following, and I leave it to thy judgement whether they had the fear of God before their eyes, that entertained so gross and graceless an invention. Glorious S. Austen then whom so much they admire (notwithstanding these former shifts) is ours: and the catholic Church, the Apostles and Christ himself, is ours: for what doctrine he brought from heaven: what the disciples learned of him, and their posterity received from them: that did this worthy Father, and the Church of Christ in his time believe; Whereof as no good Christian ever made doubt: so doth himself affirm in these words with which I will here end. That which (the fathers and catholic Doctors) found in the Church, 
Lib. 2. con. ●luliā. Pe●agianum ●ap. 10.  they did hold: that which they learned, they taught: that which they received from their Fathers, the same they delivered to their children.  
P. W.   

A FEW SELECTED MIRACLES CONCERNING THE HONOUR OF SAINTS: Gathered out of S. Augustins 22. book, Of the city of God. Chap. 8.  
MANY miracles in these our days be wrought in Christ's name, either by his sacraments, or by the prayers, or shrines of his Saints but they be not blazed out with fame (as those be which are in the scripture) and so lack that public glory in the eyes of the world which glory in the eyes of the world which those have. For the canon of the sacred scripture (which requisite it was, should be published in all places) doth make them every where to be readd and remembered of the whole world: but these other miracles are known where they were done, and yet scarcely the whole city, or all the inhabitans of that place. For sometime very few do know them (others never hearing any thing) especially if the city be great: and when they be told to others in other places, the reporters are not of so great authority, as that they can be believed, without difficulty or doubting, no although they be related to Christians, and that by them which profess the name of Christ.  
That miracle which was wrought in Milan at my being there, when a blind man received his eyesight, might come to the knowledge of many: because both the city is great, and the Emperor at that time kep● his court there, and infinite store of people were present (when the miracle happened, going in troops to the bodies of the martyrs Prothasius and Geruasius: which having been long time utterly unknown, were in sleep revealed to Ambrose the Bishop, and so found:) where that blind man leaving his old darkness, beheld the new and joyful 
●●e na●of an ●er. in ●amōgst ● Ro●●s.  light of this world.  
Hesperius the * Tribune who dwelleth here amongst us, hath in the torritory of Fussalen a farm called Zubedy: and understanding that the house to the trouble of his cattle and servants, was haunted with wicked spirits, he requested in my absence, that some of my priests would vouchsafe to go thither, that by their prayers they might be driven away. One of them 
The sacrifice of th● body of Christ, commonly called th● Mass.  went, and offered there the sacrifice of the body of Christ, praying instantly, for the quietness of that house, and forthwith by God's merciful providence, it was discharged from that former vexation.  
The same man had also given him by a friend of his a piece of holy earth, borough from jerusalem, out of our saviours sepulchre, which he had hanged up in his own chamber, lest some harm might also have come to himself. But after his house was delivered from the foresaid trouble, he began to think with himself, what was best to be done with that earth, which now for reverence sake, he would not any longer keep in his chamber. It sell so out, that myself and Maximinus Bishop of Sinicen were not far of, whom he requested to come thither, which we willingly did. And after he had told us all that which had happened, he desired that the holy earth might be put in some place, and so to have a Chapel built, unto which Christians might re pair, for the celebrating of such things as belong to God. Content we were to satisfy his desire, and so it was done accordingly. There dwelled not far of a certain young man of the country, sick of the palsy, who hearing hereof, desired his parents that without all delay they would carry him to that place, which being done, there he prayed, and forth with departed from thence safe and sound.  
In a certain village called Victoria, not thirty miles distant from Kings Hippo, there is a shrine of the blessed martyrs of Milan, Geruasius and Protasius, unto which a certain young man was brought, into whom the devil had entered, as he was a washing of his horse in the heats of summer. Lying there almost dead, or at least like a dead man, the Lady of the place according to the custom, came thither with her maids, and certain Nuns, to evensong, & they began to sing hymns: with which noise he was as it were strooken and shaken out, and roaring terribly, he laid hold of the altar, and not daring, or not being able, to stir it, yet let it go he would not, but held it as fast as though he had been bound or nailed to the same, and pitifully howling out, he desired them to spare him, confessing where, when, and in what manner, he possessed the young man. At length he told them that he would go forth, and named all those parts of his body, which he threatened at his departure to cut of: and lest he was thus speaking, out he went. But the man's eye fell out upon his cheek, and hung there by a little string, coming as it were from the inward root, and the midst of his eye which before was black, became all white: which thing when the people present did behold, (for many that heard him cry out so terribly came thither, all which prostrate prayed for him) though glad they were to see him sound of mind:, yet sorry for the hurt of his eye, and thought it the best way to send for a surgeon: but his brother in law who had brought him thither, liked not, of that, for God is able (quoth he) by the prayers of his Saints who hath cast out the devil, to restore him likewise his eye again. Wherefore as well as he could, he put the eye into his former place, and bound it close up, not thinking good to have it opened until seven days were expired, after which time he found it perfectly we'll.  
Others also in the same place were cured, of all which to speak in particular would be tedious and over long. A certain old man there was called Florentius dwelling here in Hippo. one that was religious and poor, and got his living by mending of garments, who by ill chance lost his cloak, not having wherewith to buy an other: whereupon he went to Church and prayed to the twenty martyrs (whose shrine at this day is here very famous) that they would help him to an other cloak: and he spoke so loud that certain merry companions that over heard him, fell a laughing; jesting, & scoffing at him, as though he had begged money of the martyrs to buy him a new garment, and in this manner they followed him out of the Church. But the good man without saying any thing, went forth: where he espied upon the sea side, a great fish leaping and skippinge, that was lately cast up, which by their help he got, and straight after sold it to a certain cook called Carcoso, for an hundred halfpences, (which cook was an honest man, and a good Christian) telling him all the matter as it had happened, purposing with the money to buy some wool, that his wife thereof might provide him more apparel. But when the cook came to open the fish, he found in the bowels a ring of gold: whereupon moved by and by with pity, & terrified with religion, he restored it to Florentius, saying: behold how liberally the twenty marty ●s have sent the apparel.  
At the Tibilitan waters, at such time as Bishop Proiectus carried thither the relics of the most glorious martyr S. Steven great multitudes of people came to his shrine, amongst whom a blind woman, desired that she might be brought to the Bishop, that carried those holy relics: and when she was come, she gave certain flowers, which she brought: and receiving them again, she put them to her eyes, and straight ways she was restored to her former sight.  
another shrine there is like wise of 
Colonic or colony is a place inhabited by people, that came from some other place.  the same martyr in Sinecen, a town not far from the Colonye of Hippo, which Lucillus Bishop of the same place, carried in a procession; and a fistula which long time had put him to much pain, (and which a Physician of his familiar acquaintance was to have lanced) by the bearing of that holy carriage was suddenly cured, for never after could he find it any more in his body.  
Eucharius' a Spanish Priest dwelling at Calama, lay sick of an old disease of the stone, and was cured by the shrine of the foresaid martyr S. Sreven, which Bishop Possidius brought to that place. The very same man afterward by the extremity of an other sickness, lay so like a dead man, that none making any doubt thereof, they bond his hands together: but by help of the foresaid martyr, one bringing the priests coat from his shrine, and casting it upon his body, he was restored to life again.  
There dwelled in the same place, a man of his degree, in very good account, called Martialis, well strooken in years, but one that could not abide Christian religion: yet his daughter and son in law were both Christians, baptized that very year: both Christians, baptized that very year: both which instantly besought their sick father, that he would likewise become a Christian: but all in vain, for in no wise could they persuade him, but in great anger he commanded them out of his sight. His son in law in that necessity, thought it best to visitte the shrine of S. Steven, and there with all his devotion to make his prayers, that God would give him a good mind, and inspire him quickly to become a Christian, and to believe in Christ: and so he did with great sighing, many tears, much sincerity, and a burning affection of true piety: and upon his departure, he carried with him from the altar, some of the flowers which came next to hand, and when it was night, he laid them under his father in laws head, after which he fell a sleep: and behold before it was yet morning, the old man cried out, that thy would run to the Bishop (who by chance was then with me at Hippo) but understanding that he was not at home, he desired that some of his Priests would vouchsafe to come unto him: and when they were present, he told them that he did now believe in Christ, and so he was baptized, to their great admiration and joy. And so long as he lived after, he had these words continually in his mouth: O Christ receive my spirit: himself being altogether ignorant, that these were the very last words which S. Stevene spoke, when he was stoned of the jews: which were also the last that ever he uttered, for not long after he departed this life.  
In the same place three others sick of the gout, were cured by the same martyr. Two of them were citizens, and the third a Pilgrim: and the citizens were strait healed with out any more ado: but the Pilgrim was instructed by revelation what he should do, when the pain came upon him, which so often as he did the grief strait vanished away.  
There is a piece of ground called Andurus, where there is a Church, and in it a shrine of the martyr S. Steven. By chance certain oxen running out of the way, did with the wheel of the cart, crush a little child as he was playing in the yard, and by and by, after a few pangs it gave up the ghost. The mother took it up in her arms, and carried it to the Church, & there laid it before the shrine of the martyr: and it did not only return to life, but was also perfectly cured, that no show of any hurt at all remained.  
A certain Nun likewise dwelling hard by the same Church, in a place called Caspaliana, was desperately sick, whose gown some of her friends carried to the same shrine, and before it was brought back again, she was dead: notwith standing at their return, they laid it upon her dead corpses, whereupon her soul returned into her body, and she to life again.  
At Hippo, one Bassus borne in Syria, did pray before the shrine of the same martyr for his daughter, which was dangerously sick, and carried with him thither her gown: and so it happened, that lest he was there at his devotions, she departed this life. His servants in haste came from his house, to let him understand that doleful news: but his friends that met them, did utterly forbid them, lest he should before the people have lamentably cried out. Returning home, and finding the house full of weeping and wailing, he laid upon her dead corpse, the garment which he brought from the shrine of the martyr: and forthwith she returned to life again.  
In the same place the son of one Ireneus a collector, departed this life: whose body likewise was laid forth, and all things with much weeping & sorrow made ready for his burial. One comforting the father, gave him counsel to anoint his sons body with the oil of the same Martyr, which being done, the young man revived.  
Likewise Eleusinus the Tribune, who dwelleth here amongst us, had a young son of his, an infant, which died: whom he laid upon the shrine of the Martyr which is in the suburbs, and after he had prayed there with tears, he carried him back alive.  
What shall I do? my promise to finish this work doth bind me, that I can not here report all those miracles which I know: and no question but many Christians will be sorry (when they read these here mentioned) for that I have passed over so many other with silence, which they know no less than myself: whom at this time I beseech to pardon me, and to think with themselves, what a labour it is to perform that, which the necessity of the work taken in hand compelleth me not to perform. For if I should write only of the miraculous cures (to omit all other) which have been wrought by this glorious martyr Steven in the Colony of Chalama, as also in ours, it would require many books: and yet all could not be gathered together, but only those, of which certificates have been given, to the end they might be read to the people: for we took order to have it so done, for as much as miracles also in our times like unto those of former days have been wrought, which we think very convenient that they should come to the knowledge of many. And it is not two years since, that this shrine began to be at Kings Hippo, and many (which we know most certainly) gave no certificates in writing of such miracles as happened: and yet when I wrote this, the number of them which have been given, came almost to scutcheon. But at Chalama where his shrine was before, and where such bills or certificates be oftener delivered in, they be incomparably far more.  
We know also that at Vzalis, which is a colony not far from Utica, many notable things have been done by the same martyr S. Steven, whose shrine was there set up by Bishop Euodius long before it was here with us: but there they use not to keep a register of the miracles, or rather in times past they did not, but now they begin to do it. For at my being there, wihch was not long since, both myself and the Bishop of the same place, did persuade the Lady Petronia a noble woman, who was there miraculously cured of a great & long disease (about which many Physicians had laboured in vain) that she would give up in writing a public testimonial of the miracle, that it might be read to the people, which most obediently she performed: wherein also she put down that, which though I make hast forward, yet I can not omit. She said therefore that she was persuaded by a certain jew, to put a ring on a girdle made of hear, and to tie that about her, next unto her bare body: and that under the gem of the ring she should put a stone, that was found in the reins of an ox: having tied this about her, as a remedy for her disease, forth she went to the shrine of the martyr, and departing from Carthage, she lodged all night at her own manor, in the confines of the river Bagrada: and rising up in the morning to go forward on her journey, she espied the ring lying upon the ground before her feet: where at somewhat amazed, she felt upon the girdle, and finding that, as it was before, with all the knots fast tied, she suspected that the ring had been broken, and so slipped out: but finding that also safe and sound, than she presumed that by so notable a miracle, she had almost a pledge of her future recovery: where upon she loosed that girdle, & together with the ring threw it into the river. They will not believe this, which believe 
And in this number be many Protestants.  not that our Lord jesus Christ was brought forth without any detriment to his mother's virginity, and that he entered into his disciples the doors being shut: but let them inquire the truth of this relation, and if they find it to be as I have reported, then let them believe those other things to be most true; the woman is honourable, of an honourable parentage, and honourably married. She dwelled in Carthage, which is a great city, and she of great nobility. Such things as these, suffer not such a miracle as this to be unknown. The martyr himself by whose intercession she was cured, believed in the son of her, that remained a virgin: believed in him who entered into his disciples the doors being shut. Finally, which is the cause why I have made rehear sale of all these things, he believed in him who in that flesh ascended up into heaven, in which he rose from death, and therefore by him so many miracles are wrought, because for his faith he shed his blood.  
One miracle there is, which was done here among us, I say not greater than the former recited, but so famous and well known, that I think there is none dwelling in Hippo, but either did see it, or at least hath heard there of, neither is it possible that any can ever forget it. Seven brothers and three sisters there were, all children of one man, borne at Caesarea in the country of Cappadocia, of a good family: whom the mother strait upon the death of their father did curse, for a certain injury which they offered her, and which she took passing heavylye. Whereupon God punished them with such a pitiful palsy, that they did most horribly shake: upon which lamentable chance, being ashamed to remain where they were known, they departed for divers countries, wandering up and down throuhhout the whole Roman Empire: and at length two of them, the brother and the sister, called Paulus, and Palladia, came into this our country, being before well known to many other places, for their markable misery, and they arrived here about fifteen days before Easter, not ceasing daily to go to the Church, in which also they did frequent the shrine of the glorious martyr S. Steven: where they did earnestly pray that God would pardon their sins, be reconciled to his wre●ched servants, and at length restore unto them their former health. And both there and wheresoever they went, the people marveled and gazed upon them: and such as before had seen them in other places, and knew both them, and the cause of their lamentable shaking, made the matter known to so many as they could. When Easter day was come, the young man early in the morning, went to the Church, being already full of people, and laying hold as he prayed upon the bar●es of that holy place where the shrine was, suddenly he fell prostrate, and lay as though he had been a sleep, yet without any trembling or shaking at all, which before he did also wh●n he slept. The people present some were amazed, some afraid, some grieved, and one amongst the rest being about to lift him up, others would not suffer him, but thought it better to expect, to see what would become of him: and behold after he had remained in that manner some little time, he rose up without any shaking at all: being now safe and sound, & stood amongst them in perfect health, beholding them that marveled at him. Who was then present that looked upon him, and saw what was done, that did not magnify and praise God's name? And the Church on all sides did rebound with noise, the people cried so out, and rejoiced at that which had happened: Word of this miracle was brought unto me, where I was sitting ready to come into the Church, one posting after an other, the latter ever bringing that for news, which others had told before him. As I was glad, and secretly in mine heart gave God thanks, in cometh the man himself with a great troop following him, whom falling down at my foot I embraced and lifted up again. Forth we came to the people, where we found the Church, sounding with joy, each man on all sides crying out, God be thanked, and his name be blessed for ever: I saluted the people, and forth with out they cried again, repeating but far more fervently, the same very words. At length when silence was made, the sacred scriptures were solemnly read & when my time of preaching was come, a few words I spoke meet for that time and answerable to that great mirth and joy.  
The man went home with me to dinner, where very diligently he told me the whole history of the calamity of his mother and brethren. The next morning after the sermon was ended, I promised the people that the particularities of the matter should in writing be read unto them the day following, which was accordingly performed: and lest it was in reading, I caused both him and his sister to be set upon an high place not far from the pulpit: where all the people, men and women might see them both standing, the one safe and sound, the other pitifully shaking in all parts o● her body: and they which before had not seen him in his misery, beheld in his sister what God had mercifully done for him: and in him they did see for what to thank God, and in her for what to pray unto Christ. When there bill was read, I willed them both to depart, and then I began somewhat more exactly to entreat of the matter: but lest I was thus busied, all on a sudden we heard new showtinge and crying out at the shrine of the martyr: wherewith my auditors began to look that way, and to run to see what the matter was. For the poor woman departing from the place where before she stood, wen● strait way to pray 
Prayer ●● Saints.  unto the holy martyr, and so soon as she touched the bars, she fell down as her brother had done before: and after a little sleepee she rose up perfect and sound. Demanding therefore what had happened, and what was the cause of that joyful crying out, they brought her from the shrine of the martyr, into the Church where we were: whereupon there was such a marvelous crying out of men and women, and such weeping for joy, that one would have thought it would never have ended. Back again was she brought to the same place, where a little before she stood trembling and shaking. Rejoicing there was that she was found, like unto her brother, for whom a little before sorry they were, that like she was not: and although as yet they had not prayed for her, yet by the sequel they perceived, that the desires of their hearts were already heard. Such rejoicing and showtinge out there was, such lauding & praising God, not in words, but with such a wonderful joyful noise, that mine ears could scarce endure it: what was in the hearts of that joyful people, but the faith of Christ, for which blessed Steven shed his blood.   

A NOTABLE MIRACLE WROUGHT BY S. BERNARDE in confirmation of divers articles of religion: written by one william an Abbot, in the third book of the said Saints life: Chap. 8.   

TO THE good CHRISTIAN Reader.  
THe miracle ensuring (gentle Reader) I have thought very expedient to add in this place, (though far inserior to the former  antiquity) because it was wrought for the prose and confirmation of divers articles, denied by the Protestants, and maintained by the Catholic church, and is of that quality that no shadow of just exception can be taken against it. For it was written by a religious and virtuous man, that lived in S. Bernard's time, 
See the Preface o● S. Bernardes' life.  and was very well acquainted with his life and conversation: and he relateth it as done in the sight of the world, with the particular circumstances, of persons words, and such like: that no place is left for incredulous suspicion or calumniation: for he that will deny so manifest a story, may with like reason, deny any histories of former times whatsoever. To ascribe so powerable a sign to the operation of the common enemy, is too injurious to the renowned sanctity of that holy and great servant of God, whose memory is not only reverenced of us, but also venerable to our adversaries themselves: and beside, it is an old devise of wicked Porphirius and Eunomius, as S. Hierom noteth, 
Contra Vigilant.  descending to them by inheritance from the Pharisees, who by like blasphemy, laboured to obscure & enervate the miracles of Christ himself, saying. This fellow casteth not out devils, but in Beelzebub the Prince of the devils. To this may be added, that if any 
Math. 12. v. ●●4.  miracles be of force to prove the truth of religion (as none without note of infidelity can deny) no question but they be especially those, which have been wrought in defence and confirmation of faith, and religion: for in this case the providence of God, who desireth the salvation of all, and whose honour it principally concerneth, never permitteth his holy name to be in that kind abused, or superstitious idolatry, or any damnable doctrine, as it were by his own seal to be confirmed, and commended to the world: neither ever in former times can any such precedent be produced, but many examples (to the glory of God's name, and comfort of catholics) may be alleged to the contrary. The idolatrous Priests of Baal, jointly and earnestly with lou● voice, and that a long time, called upon their God, yea and lanced themselves with knives to the shedding of their blood, and all this, that miraculous fire would descend from heaven for the consuming of that sacrifice, which they had prepared sor his honour, and confirmation of that religion, which they taught: but as the scripture saith no voice was heard, neither was there any that gave them 
3. Reg. Epist. ● Trallian Lib. 3. excidio Hierosol cap. 2. Amb. ad versus gentes li● 2. Ciril. catach. ● Philastr de heres cap. 3. A● gus. her● 1.  answer. Simon Magus whom S. Ignatius calleth the devils eldest son, attempted to raise up one that was dead, as Egesippus reporteth, but with unfortunate success. The same arch heretic, as both the foresaid author and many more report, having by magical enchantments mounted himself up in the air, to ascend into heaven, was overthrown by the prayers of S. Peter, and so disgratiously fell down. One 
* Vide a● synodi se tae act. ● Gregor. Turon. l 3. hist. Franco cap. 30.  Polychronius a Monothelite heretic, with great ostentation, undertook, to raise up a dead man, thereby to prove his damnable doctrine, but effected no such thing  
The like disgrace befell Cirola a great Patriarch of the Arrians, who upon envy to certain catholic Bishops famous for miracles, corrupted a certain castaway of his own sect with gold, to feign himself blind, that by restoring him his sight, he might procure glory to himself, and credit to his religion. The wretched man according to the lesson given him, cried out after Cirola Passing by in the streets, adiuringe him by that power which he had, to restore him his sight. The heretical bishop came, and put his hand upon his eyes, saying. according to our faith, by which we believe God a right, be thine eyes opened: what sollowed? Strait ways the miserable man became blind in deed: whereupon he pittysully bewailed his wickedness, detected the damnable devise, and cried out to the bishop saying. Behold thy gold, restore me the light of mine eyes, which through thy deceit I have lost. The like pranks have been practised, not only by divers others, but also by the new masters of our time, which for brevity sake I forbear to prosecute. But God is not mocked: their designments by divine providence were always defeated, and shame to themselves, and confusion to their religion, was the sinal reward of such graceless attempts.  
This being so, though denied it cannot be, but that many magical miscreants by God's permission, have done very strange things, to the seducing of divers, as is evident in Simon Magus, and that not only by the testimony of other authors, but also of scripture itself: yet 
Actor. cap. 8. v. 10. 11.  never did divine providence suffer any such to be wrought  confirmation of false doctrine, as the sore-alledged examples do abundantly testify, which is the reason, why miracles especially in this kind, as being free from all cavilling exception, prove infallibly that religion to be of God, which is by such powerable signs first planted among paganical infidels, or afterwards descended against the innovation of after-rising heretics: and thersore no 
Cont. epi. fundam: cap. 4.  marvel though S. Augustin amongst divers other things which he saith kept him in the church (as the very name Catholic, the succession of the bishops of Rome) numbereth also miracles. And Richardus de S. Victore, moved with such strange miracles, as supernatural grace had vouchsafed to work for confirmation of the Catholic faith, with great zeal and confidence speaketh thus to God. O Lord if it be error which we 
Lib. 1. de Trmit. cap. 2.  believe, thou hast deceived us: for these things have been confirmed in us, by those signs and wonders, which could not be done but by the.  then S. Bernard wrought so notable and apparent a miracle, to prove the necessity and grace of baptism, Prayer for the dead, Invocation of saints, Pilgrimage, Festival days, Consecration of chrisine, etc. Wha● good Christian can doubt, that these articles ●e any other then true, sound, and Apostolical. But let us now hear the author himself, whose words be these that fellow, truly translate●t into our English tongue.  
P. W.   


IN THE country of Tolosa, one Henry sometime a monk, but then a vile Apostata of most wicked life, taught pernicious doctrine: and with plausible words, had gotten the light hearts of the people in those parts, and as the Apostle foretold, speaking 
1. Timoth. 4. v. 2. ●. Pet. 2. 1. 3.  lies in hypocrisy, with feigned words made merchandise of them.  
This man was an open enemy of the Church, speaking irreverentlye bo●● against ecclesiastical sacraments, and also those that did minister them: and he had greatly prevailed in that his lewd course: for the venerable father writing of him to the Prince of Tolosa, amongst other words saith thus: Every where now churches were found without people: people without Priests: Priests without due reverence: to conclude Christians, without Christ. The infants of Christians were hindered from the life of Christ, whiles the grace of Baptism was denied: Prayers and oblations sor the dead were derided: invocation of saints, excommunication of Bishops, Pilgrimage of faithful people, building of churches, observation of festival days, hallowing of Chrism and oil: to be short, all ecclesiastical institutions were contemned.  
In this necessity the holy man travailed into those parts, having been often before entreated by the church of that country: and then finally both persuaded, and also conducted thither, by the most reverend Prelate Albericus, Bishop of Ostia, and legate of the Apostolic sea. Upon his arrival there, he was received with wonderful joy by the people of that country, as though an Angel had come from heavene.  
Long he could not stay amongst them, because it was not possible to hinder the people from pressing upon him, so mighty a concourse there was of them that came unto him day and night, craving his blessing, and earnestly desiring his help. Yet did he preach for some days in the city of Tolosa, and other places, which that wretch had most frequented, & more dangerously infected: instructing many that were simple in faith, strengthningthen that did waver, calling back those that were gone a stray, restoring the overthrown, pressing and beating down with his authority, the subverters and obstinate, in such sort, that they were so far from resisting him, as they durst not so much as come in his presence. And albeit, that heretic at that time fled away, and lay close: yet were his ways so stopped, & all passages so beset, that afterward he could scarce remain any where in safety: at length being taken and bound, he was delivered over to the Bishop. In that journey also, God was glorified in his servant, by very many miracles which he wrought, recalling the souls of some from their wicked errors, and healing the bodies of others, from divers diseases.  
There is a place in that country called Sarlatum, where after he had made an end of his sermon, they offered unto the servant of God (as in all places they used to do) bread to be blessed: which he lifting up his hand and making the sign of the cross, did bless, saying: By this shall ye know, that the doctrine which I preach is true, and that false which heretics, do tell you, if those which be sick amongst you, eating of of this bread, do recover their former health. But the venerable Bishop of Chartiers, that great Gaufridus being present, and next unto the man of God, fearing the event, adjoined these words: If they receive it (quoth he) with a good faith they shallbe cured. To whom the holy father, nothing doubting of God's power, spoke thus. I said not so: but that those which eat thereof, shall verily be cured: to the end they may thereby know us to be the true and faithful messengers of God. After which, so great a multitude of sick persons that eat of that bread, recovered and became well, that the news thereof ran through out all that country: and the holy man in his return, shunned and was afraid to go unto fuch places as were there about, by reason of the intolerable concourse of people.  
The first miracle which Christ 
another miracle some what like the former, thought done before it: taken out of the same place. Chap.  showed by his servant in the city of Tolosa, was the curing of a clergy man sick of the palsy. The man of God, visiting this sick person about the closing of the evening (in the house of the Canon regulars, of saint Saturninus, being himself one of them, and this at the request of the abbot and brethren) he found him ready to die & as it were drawing of his last breath. After he had comforted the afflicted man, and givene him his blessing he departed: and as himself after ward confessed, the faithful servant spoke unto our Lord in his heart, with great confidence and faith saying: What dost thou expect o Lord God. This generation seeketh for miracles: otherwise our words have the less force with them, unless they be confirmed by the with signs that follow them That same very hours, the man sick of the palsy leapt out of his bed and by running having overtaken him, he embraced his feet with all devotion. One of the Canons upon a sudden meeting with this man, was so terrified, that he cried out, verily thinking him to be some ghost. For how could he believe that he was able to have risen from his bed? and therefore supposing rather that his soul was departed the body, and so appeared unto him, for very fear he ran away. But at length, the verity of the thing itself, caused both him and others to believe it. The brethren understanding these news, made haste to be partakers of so pleasant a sight. The Bishop also himself and the Legate, came running amongst the first: Away they went to the church, the man that was restored to health going before them. There they broke forth with loud voices into the praises of God, the man himself singing together with them. The people round about came thronging in: Christ is blessed, the faith triumpheth, heretics are confounded, piety rejoiceth, impiety fretteth and pineth away. Because a few pages (good Reader) remained vacant, I have added these miracles following, taken out of ancient and authentical authors.   

OF A JEWS CHILD, MIRAculously preserved by virtue of the holy Saecrament, and patronage of our blessed 
●uagrius ●ued a●out the ●are of ●hrist 600 This Mē●as was bishop ●Cōstannople.  Lady: written by Euagrius in his 4. book chap. 35.  
IN the time of * Mennas', a notable miracle worthy of memory happened at Constantinople. They had there an ancient custom, that when very many little hosts, of the pure and immaculate body of Christ our Lord remained, to send for young children that went to school, to the end they might receive them: which being done, it fell so out upon a time, that the child of a certain jew (who was a glasse-maker) went amongst them. Who being demanded of his parents, why he had stayed so long, told them the truth, saying, that he had also eaten in the company of other children. The jew at this news inflamed with choler & extreme rage, threw the boy into the burning furnace, in which he used tomake glasses. But the mother after long seeking, not finding her child, went up & down all the city, praying to God with much sigthing and lamentable weeping. After three days, standing at the door of her husbands shop, with great grief and torment of mind, she called her son by his name. The boy hearing his mother's voice, answered her out of the furnace. The mother breaking open the doors, with great haste entered in, where she saw her child standing in the midst of those hot burning coals, without any hurt at all: and demanding by what means he was preserved from all harm. A woman 
It is most likely that this woman was our Blessed Lady.  (quoth he) clothed in purple came often to me, which gave me water to quench the flaming fire next about my body, and brought me also meat so often as I was hungry. This miracle coming to the ears of justinian the Emperor, he gave order to have the child together with the mother baptised, and commanded, that the father who refused to become a Christian, should be crucified in a place called Syris.   

OF THE MIRACULOUS IMAGE of our Saviour: taken out of Eusebius 
●usebius lived in the time of Costan ●ine, about the year of our Lord 320. Math. 9 v. 20.  the 7. book chap. 14. and Sozomenus.  
IT is said, that the woman which was troubled with an issue of blood, and was cured by our Saviour as we read in the Gospel, was borne in Caesarea Philippi, and that her house is there to be seen, and that certain admirable monuments of our saviours benefits towards her, and as it were joyful records, do remain even to these our days. For before the doors of her house there standeth upon an high bank of stones, the brazen image of a woman upon her knees, holding up her hands, like one that humbly craved for some thing. Right over against it, there is an other image of a man, made likewise of brass comely attired, with his garment down to the ankles, putting forth his hand towards the woman: at whose feet, 
The reverentuse of images confirmed by miracle.  there groweth out of the bank a strange & unknown kind of herb, which when it cometh so high, that it toucheth the hem of the brazen garment, it hath force and power to cure all kind of diseases. This image they say representeth jesus Christ, which continueth until these our days, and myself travailing to that city, did see it with mine own eyes. Neither is it to be marveled, that the gentiles which received benefits from our Saviour whiles he lived in this world, did erect such monuments, when as I have seen the images of the Apostles Peter and Paul, and of Christ 
Note the antiquity of images.  himself, represented in pictures, with variety of colours, and kept to these very times of ours.   

WHAT HAPPENED CONCERNING this image, after the time of Eusebius: Sozomenus in his 5. book, chap. 20. 
Sozomenus lived in the year 420.  reporteth in these words.  
IVlian the Apostata, having intelligence that there was a famous image of Christ at Caesarea Philippi (set up by that woman which was troubled with an icy we of blood, after she was delivered from that disease) commanded it to be overthrown, and his own to be placed in stead thereof: which being done, fire falling from heaven, cut his image in sunder about the 
〈◊〉 of sa●●●ma 〈◊〉 pūni●ed fr●m 〈◊〉.  breast, and threw the head tog●her with the neck upon the ground, and did beat the face into the earth, in that part which was broken of f●om the breast. Since which time to this day it remaineth black, as though it had been burnt with fire. At that time the Pagans drew the image of Christ, with such violence, that they broke it in pieces. But the Christians afterward gathering the fragments together, laid them in the church, where they do still remain.   
FINIS.