MY venerable fellow B. Paulin, I haue bin long a detter to your letters since you writ vnto me by the seruants of our most re­ligious sister Flora, propunding me a question, whether it profites any one after his decease to haue his bodie bu­ried at the monument of a Saint, for this, the same mentioned widow had inquired of you concerning her Sonne in those parts departed, to whome you had rescrybed comforting her by your letters; also signifying that to be ac­complished which with maternal &, pious affection she desyred, viz. to haue the corps o'the faithfull youth Cynegius defunct, put in the Church o'the most blessed Confess [...]r Felix: by occasion of which it was ef­fected [Page 10] that you writ to me euen by the same carriers of your letters, propoun­ding the same question; both request­ing me to deliuer my responsiue opi­nion, & yet not being silent your selfe in deliuering your owne dictamen: for you say the motions of those religi­ous, & faithfull minds which procure these matters, sieme to you not to be vaine: & you adde that it canot be voide of cause that the vniuersal Church accustomes to praye for the deceased, in so much that hence it may also be coniectured that it profites one after his deth, if for the interment of his bodie such a place is prouided by the faith of his frends in which euen this manner of procured assistance of Saints may appiere. But althou' this be thus, yet you signifie you know not sufficiently how that sentēce o'the Apostle is not contrarie to this opini­on. We shall all stand at Christs Tribu­nal that euerie one may receiue according to that which he performed in his bodie, be it goud, or euill. For surely this A­postolical sentence admonishes vs, that must be performed afore deth, which [Page 11] may profit vs after our decease: not thē whē euerie one is to receue according to that which he did afore his deth.

But this question is thus resolued viz. that it is acquired by a certeine manner of life during the time we re­maine in this bodie, that theise things may som'at helpe the deceased, and that by this meanes, they ar succor'd according to those matters which they performed by their bodies, by those things which are religiously perfor­med for them after their bodies de­cease.Marke me­rit ackow­liged in this: & o­ther places by Saint Austin: yet reiected, & renounced by preten­siue refor­mers. For this cause it is that these matters auaile not those who ether haue so ill merited that they deserue not to be succor'd by them, or els who haue merited so well that they niede not such succors. Whence it is concluded that it is the manner of life which one has exercised by his bodie, which is the cause why theise matters profite, or profite not him for whome they are performed after he has left his bodie. For if no me­rit is acquired in this life by which these matters may profite one, it is in vaine to procure it after this life. Thus [Page 12] it is effected that nether the Church nor the care of ones owne frends exhibites in vaine what Religious acts they ar able to performe for the deceased, & yet is it true that euerie one shall re­ceue according to that he performed by his bodie, be it goud or be it euill, our Lord rendring to euerie one ac­cording to his operations. For it is acquired in this life which he led in his bodie, that, that which is exhibited may profite him after the deth of his bodie. Now this my briefe responsion might sufficiently fatisfie your demand, yet in regarde I haue other motiues which I iudge necessarie to ansere, afforde me some longer attention.

We riede in the bouks of Machabies, The Macha­bies ancient Scriptures. that sacrifice was offerd for the ded; yet if in no place o' the ancient Scrip­tures it were red at all,Reflecte on the vniuer­sal Churches custome in S Austins time, to praye for the ded in Masse. neuerthelesse the authoritie o' the vniuersal Church which clearely appieres in this Cu­stome, is not smale, where, in the Priests prayers which are vtterd to our Lord God at his Altar, also the recomenda­tion o' the ded has its place.

But we must further more laboriou­sly [Page 13] inquire whether the place in which one is buried, anie thing profites the soule o'the deceased. And inprimis it is to be examined not according to a vulgarly knowne opinion, but rather according to the sacred Scriptures of our Religion, whether in anie respect it conduces ether to the inflicting, or in­creasing the miserie of peoples soules after this life, if their bodies be not buried. Nether is it to be bilieued, as it is red in Virgil, that the vnburied ar debarred from passing the Infernal Riuer, as if they were not permitted to be transported by those horrid coastes & AEn [...]d. 6. hoarce gulphes afore their bones were set at rest. who can moue a Christian hart wi' these poetical & fabulous figments, since that our Lord Iesus, to the intent that Christians might securely suffer deth by their handes who were to haueMath. 10. their bodies in their power, assures vs that, not euen anie one heire o' their hed shall perish,Luc. 12. exorting them not to feare those who when they shal haue killed the bodie, haue no more to doe.

Whence it was that in my first bouke o' the Citie of God, I spake that which, as I suppose, is sufficient to [Page 14] stop their mouthes, who imputing to Christian times that barbarous ruine especially which Rome suffered, obiecte that vnto thē, that Christ did not thier succore his owne people: who, when it is anserd them that, the soules of those his fidelious people were receued by him according to the merits o' their Faith, then they insulte about their in­sepulcherd bodies. For this cause I ex­plicated this whole place of Scripture in such termes as thiese. For nether indiede could they possible be buried in such a great ruine of Carcasses, ne­ther does a pious man imbracing the predicted sentence of our Sauiour, much feare this; nor that beastes de­uouring them shall hurte those bodies which ar to be resuscitated, an of which one heire o' theirs shal not perishe. For veritie would in no sorte haue said, feare not those who kille the bodie, but can­not kille the soule, if anie of that which an enemie would doe to the bodies of the Saints, did anie way preiudice the future life. Except peraduenture some one is so absurd as to contend that we must not feare afore our deth those [Page 15] who kille the bodie least they kille it: & yet that we must feare after deth least they should suffer it to be buried when it is a' redie killed. Ergo, that would be false which Christ sayes. Who kille the bodie, & afterwards haue no more to doe, if they haue so much to doe about bo­dies: God defend that should be false, which veritie pronounced. It is said that they doe som' at when they kille the bodie, in regard there is sense in a bodie which is to be killed, but that afterwards they haue no more to doe, cause there is no sence in a bodie killed. wherefore manie bodies of Christi­ans haue not bin couerd with erth, but none euer separated anie o' them from both Heuen and erth, which he re­plenishes totally with his presence who knowes whence he is to resusci­tate that he created. It is indiede said in the 78. Psalme, They exposed the bodies o'thy seruants for meite to the birds o' the ayre, the flesh o' thy Saints to the beasts o'the erth: they effused their blud like water round about Ie­rusalem, & there was none who would burie them. Yet this was vtterd to am­plifie [Page 16] the crueltie o'those who did thiese things, & not to declare anie in­felicitie in those who sufferd them. For althou' thiese matters sieme cruel, & horrible in the viewe of men,Psal. 115. yet pre­tious is the deth of his Saints in the viewe of our Lord.

For this cause all thiese particulars, that is the prouision of a funeral, the qualitie o'the sepulture, the pompe of Exequies, ar rather comforts for the liuing, than helpes for the ded. If a pretious sepulture profites the impi­ous, a poure one, or none will preiu­dice the pious.An argu­ment foun­ded in a contrarie absurditie. Agreat companie of seruants made a sumptuous funeral for the purpled rich one in the viewe of men, but the Ministerie of Angels made the vlcerous poure one much more sumptuous exequies in the viewe of our Lord, who did not exalte him to a marble tumbe, but carried him into Abrahams bosome: They against whome I interprised the defense o'the Citie of God, laffe at these matters: neuerthelesse euen their Philosophers contemned the care o'Sepulture: & often tymes in tyre ar­mies [Page 17] when they died for their tempo­ral Countries, nether cared where af­terwards their bodies were to lye, or by what beasts they were deuoured, & the Poets had licence to say plausible­ly touching this matter. Heuen couers him who has no coffin. Lacan. How much lesse ought they to insulte ouer Christians touching their insepulchred bodies to whome the reformation o'their flesh & all their members in respect o'that which their decayed carcases had lost, is promised to be restored & redinte­grated, not only out o'the erth, but also out o'the most secret bosome of o­ther elements. Neuerthelesse the bodies of the deceased, ar not therefore to be abiected, and contemned, especially those of iust, & faithfull people, which the Holie Gost has vsed as instrumēts & vessels for all goud works. For if the Fathers garment, or ring, or the like, is so much the more deare to his posteritie by how much ones affectiō was greater towards his parents, in no sorte ar the bodies themselues to be contemned, which surely we carrie about vs much more familiarly, & intrisically than [Page 18] anie apparell, whateuer. For our bo­dies perteyne, not to anie extrinsical ornament or helpe, but to humane na­ture it selfe.

Whence it is that the funerals o'the ancient iust people, wiere performed with officious pietie, their exequies celebrated, and their sepulchers pro­uided: ey & they in their life time com­maunded their children to burie,Genes. 23. yea & to transfer their bodies.Tob. 2. & 12. And Tobias ac­cording to the testimonie of an Angel, is comended to haue merited Gods fa­uor in burying the ded. Also our Lord himselfe being to resuscitate the third day, publishes the religious womans goud worke, & recommends it to be pu­blished,Math. 26. for that she effused a pretious oyntment on seuerall members of his bodie, and did this for his buriall, & those are laudably commemorated in the Euangel who hauing taken his bo­die from the Crosse, procur [...]ed it to be honorably couered & buried. Yet thiese Authorities admonishe vs not that there is anie sence or fieling in Car­casses, but they signifie that euen the bodies of the ded perteine to Gods [Page 19] prouidence (whome such offices of pitie pleases) for confirmation o'the faith o'the Resurrection. Whence it is also profitablely lerned how great a rewarde thiere may befor the almesses which we exhibite to those who liue and ar sensible, if nether this office, & diligence perishes with God, which is performed for the examinated mem­bers of people.

Thiere are indeed also other particu­lars which vtterd by prophetical Spi­rit, the holie Patrlarches would haue vnderstanded touching ether the bury­ing, or trāsferring their bodies: but this is no place to treate o' them, since that which we haue deliuered suffices. But if those things which are necessarie to the sustenance o'the liuing, as ar victu­als & apparell, althou' they be wan­ting with great difficultie, yet they violate not virtue in goud people, nor extirpate pietie out o'the mynde, but reuiue it, & make it more abundant, how much lesse doe those matters which vse to be exhibited for perfor­mance of the funerals, & burials of the bodies of the deceased, when [Page 20] they are wanting, make those misera-ble whoe are a'redie quietly placed in the secret seates o'the pious.

And according to this whē thiese mat­ters wiere wanting to Christian Corps in the vastatiō ether o'that great Citie, or else of other Townes, it is nether the faulte o'the liuing which could not exhibite them, nor anie paine to the ded which could not be sensible o'them. This is my opinion touching de cause & reason of Sepulture, which I thiere­fore transferd into this bouke out of an other of my owne, in regarde it was more easie for me to repeate this, than to deliuer it in an other manner.

Which if it be true, surely also the prouision of place for the buriall of bodies at the monuments of Saints, is apart of goud humane affection tow­ards the funerals of ones owne frends. For if it is some sort of religion to burie them, it canot be noe religion to haue a care whiere they be buried. Yet when such comforts o'the liuing are required by which the pious affection o'their frends towards, them may appiere, I perceiue not what helpes they be for [Page 21] the ded, saue onely that whyle they re­member where the bodies o'those they affect,Note praver to Saints for the soules of the decea­sed. are placed, they may recommend them by praier, to the same Saints as to Patrones, whom they haue receued to assiste with our Lords which in diede they may performe althou' they could not interre them in such places. But nether be those places which being adorned ar made the Sepul­chers o'the ded, called Memories, or monuments for anie other reason than bycause they by way of admonition re­newe the memorie, & cogitatiō o'those whoe are substracted by deth from the eyes o'the liuing, least they be substra­cted also from the harts of people by obliuion. For euē the name of Memorie, most plainely declares the same, & is called a Monument for that it moues the mynd, that is in regarde it admoni­shes vs. For which cause the Grecians also call it Mnymeion, which wie calle a memorie, or a monument, cause the me­morie it selfe by which we remember, in their language is called mnymy. When therefore the mynde remembers whiere the bodie of ones deare frend [Page 22] is buried, & the place occurres which is venerable for the name o'the Mar­tyr, the affection o'the rememberer,Obserue praver to Saints for the decea­sed. & praier recomends the soule it loued, to the same Martyr: which affection when it is exhibited by their faithfull and most deare frends to diceased peo­ple, they themselues merited that it should profitte them. But if anie neces▪sitie giues noe leaue, or permits not, bodies either to be interred at all, or not be interred in such places, as those,Note the publique praier o'the Church for the ded, befides the deuotions of particu­lar persons. yet those prayers for the soules of the ded ar not to be pretermitted, which the Church has ingaged her self to performe vnder a general commemo­ration for all that are ded in Christi­an & Catholique Communion, euen without particular mention o'their names, to the end that those praiers may be exhibited to those, by one pious common mother; who ar ne­glected touching thiese matters, by their parents, Children, Couzens, or frends. Yet if these supplications were wanting which are performed in a right faith, & pietie, for the ded▪ then I am of opinion, that it would [Page 23] not in anie sorte auayle their soules in how holle place soeuer their examma­ted bodies were putte.

Wherfore when, the faithfull mother desired to haue the bodie of her faith­full child putte in the Church of a Martyr, for her to haue had this faith, was a kynde of prayer, since that in­deed she bilieued that his soule was [...] by the Martyrs merits;Saints me­diate for soules de­parted. & this was that which profited, if profi­table it was. And that the mother re­members the same Sepulcher, & [...]ecom­mends her sonne in her prayers more & more, not the place o'the ded bodie, but the mothers liuelie affect procie­ding from the memorie o'the place, succores the soule o'the deceased. For it does not improfitably concerne the religious minde o'the prayer to consider at once, both who recom­monded, & to whome he is recom­mended. For the pra [...]ers dispose the members o'their, bodies as is conue­nient for Supplicants to dispose them, when they bende their knies, when they extende thier hands, when they prostrate their bodies on the ground: [Page 24] & what euer other visible actions they vse in that nature, altho' their inuisi­ble wil, & harts intention is knowne to God who niedes not thiese external fignes for the expression of a humane minde vnto him, yet one moues himself more by thiese particulars to praye, & lamente more humblely, & Feruently.

And I know not how it is that (since thiese motions o'the bodie canot be performed but by a precedent motion o'the minde) by thiese external actions visibly vsed, that other inuisible mo­tion which causes them, is mutually increased; & how by this meanes that affection o'the minde which preceded thiese same actions as their causes, in­creases by cause they are effected. Yet if anie one be in such sorte held, or els [...]yed that he canot dispose his corporal members, the internal man ceases not therefore to praye, nor to prostrate his minde afore the eyes of God in hi [...] most secret closet in which he is com­puncted.

In sembleabel sorte since it much im­portes whiere he places the ded bo­die of him for whose soule he [...] [Page 25] God, in regard that both the precedent affect did chuse a holie place, & ha­uing putte the bodie in it, the remem­brance o'the same renewes, & in­creases that affect which preceded: yet althou' he cannot effect this, ne­uerthelesse when a religious frend has once determined to interre him whome he loues, he must not in anie case cease from his necessarie prayers in recom­mendation of him: for whiere euer the bodie o'the deceased lyes, or lyes not, the rest of his soule is to be pro­eured: which when it departed thence carried its sence with it, by which it may appiere in what case euerie one is whether in good or euill state. Ne­ther expects the Spirit its life should be succored by the flesh to which it afforded that life which departing it carried away, and is to render as its returne, cause the flesh acquires not the merit of resurrection to the Spirit, but the Spirit to the flesh, whether it reuyues to payne, or to glorie.

We riede in the Ecclesiastical Histo­rie which Eusebius writte in Gre [...]ke [Page 26] & Ruffinus turned into Latin, Martyrs bodies to haue bin cast to the dogs, & that the bones o'the ded remaining, were vtterly consumed with fye [...], & the ashes dispersed in the riuer Rho­dan least aine parte of them should re­mayne for a memorie; which is not to be imagined to haue bin for anie other cause permitted by diuine prouidence, but for that Christians in confessing Christ, might learne that while they contemne this life, they much more contemne buriall. For this which was perpetrated with great crueltie on Martirs bodies, if it had anie thing hurte them, whereby their most inuln­cible spirits should not rest in blessed­nesse, surely it would not haue bin per­mitied. It is thierefore really declared that out Lord said not, feare not those who kille the bodie, & baue no more to doe, for that he was not to suffer them to perpetrate anie thing on the bodies of his de [...]eased seruants, but for that what oner they were permitted to ef­fect, yet nothing should be effected by which the felicitie of deceased Chri­stians might be diminished, nothing [Page 27] which might thence redounde to the sence o'those who liue after their deth: or at the least, that nothing should per­teine to the detriment o'their bodies, by reason of which they should rise lesse intire.

And yet if by reason o'that affection of a humane minde according to which none euer hated his owne flesh, people after their deth perceue anie thing to be wanting to their deceased bodies, which the solemnitie of sepulture ac­cording to the custome of euerie ones seueral Countrie affordes, they ar con­tristated like men, & feare that, touch­ing their bodies afore their deth, which after their deth appertenes to them: in so much that we finde in the Boukes of Kings,3. Reg. 13. that God by one certaine Pro­phet menaces an other who had trans­gressed his Commaunde, that his Car­case, should not be carried into the sepulcher of his Ancetours: the re­no [...]r of which Scripture is this. Our Lord sayes thus, in regarde thou hast bin disobedient to the Mouth of our Lord, and hast not obserued the Commandement the Lord thy God [Page 28] gaue the, & for that thou hast rerur­ned and eren bred, and drunke water in that place in which our Lord com­maunded the not to eite bred, nor drinke water, thy carcasse shall not be put in the sepulcher of thy Ance­tors.

If we recogitate how much this pu­nishment is to be accounted accor­ding to the Euangell in which we haue lerned not to feare least our exa­nimated members should suffer after the bodie is killed, it deserues not to be named a paine: yet if we consider humane affection towardes its owne flesh, one might be contristated aliue for that he was sorrie that this was to passe with his bodie althou? it should not be sensible of it when it should be effected. Hence it was that our Lord would chastice his seruant who had not contemned to accom­plish his Precept, but only being de­ceued by an others fallace, imagi­ned he had obeyed it when he did not▪ Nether is it to be conceued he was so killed by the beast byting him, that▪ his soule was thence violently carried [Page 29] to the infernal paines, since that the same Lyon which killed him garded his bodie, the Asse on which he rid remayning vnhurte, & also the cruell beast assisting with an vndaumed pre­sence at his Masters funerall. By which admirable signe it appieres that the man of God was rather temporally corrected to deth, than punished af­ter deth. Touching which matter the Apostle hauing for the offences of some commemorated, the infirmities and defects of maine.1 Cor. 1 [...] For (quoth he) if we would iudge our selues we should not be iudged by our Lord: but when we are iudged, we are reprehended by our Lord least we be condemned with this world. Truly he who had dece­ued him, buried him with sufficient honor in his owne proper monument, & procured himselfe to be buried at his Corps hoping that by this meanes his owne bones would be spared when the time should come in which accor­ding to the Prophecie of that man of God, losias King of Iuda caused the bones of manie ded people to be disin­terred; & contaminated the sacrilegi­ous [Page 30] Altars whcih were erected to soulp­tils, with the same bones. For indeed he, spared the monument in which the Prophet was buried who had predi­cted these matters aboue three cente­naries of yeares a fore, & for his respect, his Sepulcher who had seduced him, was not violated. For by reason o'that affection according to which none euer hated his owne flesh, he prouided for his owne carcasse whoe by a lye had slayne his owne Soule. For this cause therefore for which euerie one natu­rally loues his owne flesh, to him it was. a punishment to knowe that he was not to be put in the Sepulcher of his Ancetors, & to this, a care to vse such prouidence, that his bones would be spared, if he la [...]e [...]re to him whose Se­pulcher none would violate.

The Martyrs of Christ combating for the trueth vanquished this affection. Nether is it anie merueile that those contemned that which tehy wiere not to fiele after their deth, who could not he vanquished wi'those torments which they felt alyne. For surely God who sufferd not the Lyon to touche the [Page 31] Prophetes bodie which he had slaine, a [...]e more, & of a killer made him a kieper, he could, I say, haue debarred the dogs to which the murdered bo­dies of his seruants wiere cast, from them, & he could innumerable wayes haue terrified the crueltie of the peo­ple so that they should not haue dared ether to destroye thier bodies by fyer, or disperse their ashes. But nether was this triall to be awanting to the vari­ous multiplicite o'their temptations, least their fortitude in Christs Con­fession whcih was not to yield to the barbarous rigor of the persecution, for the safetie of their bodies, should tremble for the honor of a sepulcher, & finally least faith o'the Resurrecti­on should feare the destruction of hu­mane bodies. Thiese matters theirefore wiere also to be permitted to the intent that after thiese so great examples of honour, feruent Martyrs in Christs Confession, might also be witnesses of that veritie according to which they lerned that, those who killed their bodies, had afterwards no more to doe with them, in regarde that what [Page 32] euer they should doe to their defunct bodies, doubtlesse they should effect nothing, since that in insensible flesh nether hie who thence departed, could fiele, nor hie who created it could loase anie thing. But althou' among thiese matters which passed touching the bodies o'those who wiere killed, the Martyrs not fearing them sufferd with great fortitude, neuerthelesse their Christian brothers wiere much grieued for that they had no meanes ether to performe their duties, touch­ing the funerall o'the Saints, nor yet did the straite vigilancie of the cruell kiepers permitte them to subtracte anie part of them, secretly, as the same Historie testifies. So that when no mi­serie did touche those who were killed, ether in the tearing a pieces the mem­bers of their bodies, in the combustion o'their bones, or in the dispersion of their ashes, yet thiese who could not burie anie part of them, were misera­bly afflicted, since that they in a cer­teine manner felt that of which the Martyrs wiere in noe sorte sensible, & whereas no suffering was in thiese, yet [Page 33] in the other there was a most miserable compassion.

According to this which I called a miserable compassion they are com­mended, & praised by K. Dauid, who ex­hibited the mercie of Sepulture to the drye bones of Saul & Ionathas; 2. Reg. 22 yet what mercie is afforded to those who ar not sensible? Is this peraduenture to be re­duced to that opinion, that insepul­cherd people cannot passe the infernal riuer? Let this be farre from Christian faith, otherwise such a great multi­tude of Martyrs whose bodies could not be buried, were in a miserable case; & veritie fallaciously pronunced. Feare not those who kille the bodie, and haue no more to doe, if they could so much pre­iudice them as to impedite their pas­sage to their desired places. But bi­cause this without all doubt, is most false, nether does sepulture denied, to their bodies indomage faithfull people, nor profitte Infidells if they haue it? Why therefore are those who buried Saul and his Sonne com­mended for this by the pious King, saue onely for that the hearts of the [Page 34] commiserators, ar well affected when they grieue at that which happens to the ded bodies of others, which ac­cording to that affect by which none euer hated his owne flesh, they will not haue done after their deth to their owne bodies: & precure whyle they remaine sensible, to haue that exhi­bited to others who be not sensible, which they will haue exhibited to them selues when they ar not to be sen­sible.

Certaine visions ar recounted which sieme to cause no irregardeable questiō in this disputation. For some ded peo­ple ar related to haue appiered to the liuing ether in their sliepe, or in some other manner, & shewing the places in which their bodies laye vnburied, to those whoe were ignorant of it, & to haue admonished them to exhibit the Sepulture to them which they wanted.

If we replye that these things ar false, wee shall sieme impudently to contradicte both the writings of some Christians, and also the dictamen of those who affirme they happe­ned vnto them: but it is to be res­ponded [Page 35] or anserd that, we must not imagine the ded ar sensible of these matters for that they sieme to them­selues ether to signifye, or demaunde them in their sliepe. For euen the li­uing appiere often tymes to the liuing being a sliepe, when they knowe them selues that they appeare, & they heare them relate these particulers which they dreamed, & affirming that they had them, in their sliepe doing, or speaking som'at. If therefore one can sie mee in his sliepe declaring som'at which is ether aredie effected, or els prenuntiating some future matter whyle I am totally ignorant of it, nor yet care not a iot, not only what he dreames but nether whether he be a­wake whyle I sliepe, or sliepe whyle I wake, or whether we sliepe both, or wake, at one & the same tyme, in which he has a vision in which he sies mee. What meruelle is it if ded people ne­ther knowing, nor fieling these things, yet ar viewed by the liuing in their dreames, & vtter something which those who ar awake knowne to be true. Wherefore I should thinke it [Page 36] to be effected by Angelical operations, whether it be permitted, or commaun­ded frō aboue that these should sieme to vtter som'at in their sliepe touching the buriall o'their bodies, althou' they ble quite ignorant whose bodies they be. And this is sometymes profitably effected, whether it be to giue some sort of comfort to the liuing to whome those ded people apperteyne whose representations appiere to the drea­mers; or to the intent that by these ad­monitions the humanitie of Sepulture may be recommended to humane gene­ration which althou' it helpes not the deceased, yet is it culpable irreligiosi­t [...]e to neglect it.

Yet sometimes people are carried to great errors by fallatious visions, who iustly deferue to suffer such illu­sions; as for example if one should viewe that which Aeneas by poeticall falsitie is related to haue siene in the infernal regions, & that the figure of some unsepulcherd person should appeare vnto him, & vtter such par­ticulars as Palinurus is recounted to have vtterd to Aeneas, & that when [Page 37] he awakes he should finde his bodie in the same place in which he heard it to be, whyle he dreamed, & was ad­monished & requested to burie it when he had found it, that in regard he perceiued it to be true, he should for that cause bilieue that, the ded are therefore buried that their soules may passe to those places. Does not he who bilienes these matters very much ex­orbitate from the way o'trueth? For such is humane infirmitie, that when anie one sies one ded in his sliepe, he imagins, he sies his soule, but when he. Sembleably dreames of anie one aliue, he doutes not but that nether his bodie, nor his soule, but the simili­tude of a man appiered to him, as if not the soules, but the similitudes o' people soules being in the same sort ignorant, could not appiere to those who dreame.

When I was at Milan, I heard for cer­teine that when a dette was demanded of one by producing the bond of his fa­ther deceased (which det had bin paid vnknown to his sonne) he began to be very much cōtristated, & to admire that [Page 38] his Father dying had not declared his dets vnto him, supposing he made a will. Then his Father appeared to him being very much perplexed, in his sliepe, & signifyed where it was recor­ded that the bond was cancel­led: which being found, and pro­duced, the young man not only re­pelled the calumniation o'the false dette, but also receued the acquittance which his Father had not receued when he paied the money. In this case therefore it is conceued that the soule o'the Father had care of his Sonne, & to haue come to him being a sliepe, to the intent that teiching him that which he ignored, he might deliuer him from a great molestation. Yea & amost at the verie same tyme, at which we heard this, that is, I being at Milan, Eulogius the Rhetoritian of Carthage, who was my Scholler in the same Art, as himselfe after my returne into Afri­ca related to me, when he expounded to his Schollers Cicero's books of Rhe­torique, perusing the lesson which he was to deliuer to them the day insu­ing, he founde a certeyne obscure place [Page 39] which not vnderstanding he could scarce sliepe for care, to whome being in a dreame that might, I expounded that to him which he did not vnder­stand, yea not I, but my figure, I igno­ring it, & ether imployed in farre dif­ferent matters beyond the seas, or not caring a iot for his cares. Howe these things are effected I knowe not, but in what euer manner they are effected, why bilieue we not they are effected in the same manner that one viewes one in his sliepe ded, in the same man­ner as it is effected that he viewes one aliue, certeinly nether o'them ether knowing or caring, where, when or who dreames o'their figures, or shapes.

Sembleable to dreames are also some visions of the liuing who haue their senses troubled, as are those of fran­tique people, or in anie sort furious, for these also speike to them selues as if they spake to those who are really present, as well with the absent as the present whose figures they viewe whe­ther a liue or ded. But euen as those who liue know not that they are view­ed [Page 40] by them, or that they speake wi'thē, for that inrealitie they are nether pre­sent, nor discourse wi'them, but only being people troubled in their senses, they suffer such imaginarie visions: in the same fashion those who haue de­parted this life, to people thus affected seeme to be present when they are ab­sent, not knowing at all whether anie bodie, imaginarily viewes them.

Of this same nature is also that other matter, vizt; when people ar substra­cted from their corporal senses, & pos­sessed with such visions more profund­ly than if they sliepe. An to these also appiere the resemblances both o'the li­uing, & the ded, but when they returne to their senses who euer they affirme they haue siene ded, they are truly cre­dited to haue bin with them: nether consider they who heare these matters that sembleably the resemblances also o'some liuing ar viewed, they remay­ning absent & ignorant o'the same.

A certeine ordinarie person Curina by name, in the Incorporation of Tul­lie which is verie neare to the Cittie Hippon, a poure officer, & scarce in the [Page 41] ranke of a Diumuir in that place, & an absolute rustique being sick & depriued of his senses he laye some certeine daies amost ded, yet a very smal breath remai­ning in his nose which by putting tou ones hand was scarce perceiued, serued for a slender signe of his life, which as one astonished sufferd him not to be buried. He moued not one member, hee recelued no sustenance, he perceiued nothing with his eyes, nor felt anie paine he was put tou in anie other of his corporal senses: neuerthelesse he sae manie things in his sliepe which at length after manie daies awaking he related. And in primis as soune as he open'd his eyes: let some bodie goe (quoth he) to Curina the smith's house, & know what is done there: when the messiuger came thither, he was founde to haue died at the same moment in which this man was restor'd to his sen­ses, & had reuiued a most from deth. Then he signified to those who were present with attention, that Curina the smith was commanded to appiere at the time of his owne dismission: & that he heard in the place whence he [Page 42] returned that, not Curina the Curial, but Curina the Smith was commaun­ded to be adduced to those places o'the ded. Therefore in those visions as in his dreames, it was aduertissed that among those deceased people which he sae, some were treated according to the diuersitie o'their me­rits. Also some he obserued whome he had knowne alyue. But I perhaps, should haue bilieued them to be ded, if he in those his, as it were dreames, had not siene some who are yet alyue at this present, vizt; some preists of his countrie; by whose preist ther, he was instructed to that purpose that he might be me baptized at Hippon, which he said was performed, where­fore he sae in that vision a preist, cler­kes, & my selfe not yet ded, in which same vision he also sae such as were ded. Why should he not be supposed to haue siene them as well as vs, both of vs, being absent, & ignorant of this, & accordingly not to haue siene the persons themselues, but their resem­blances, or figures, as also the resem­blances o'the places? for he both sae [Page 43] the field in which that preist was, with the clerkes, & the Citie Hippone where he was as it were baptized. In which places certainely he was not when there he siemed to bee. For he knew not what was done ther at that tyme: which doutlesse he would haue knowne if verily he had bin there. Therefore these matters were siene which ar not presented in the things as they ar in their nature, but as they ar adumbrated, or shadowed in cer­taine images of things.

Finally, after manie things which he viewed, he related that he was in­troduced in to Paradyse, & that it was said to him at the tyme of his dismis­sion redie to returne to his frendes: goe be baptized if thou wil be in that place o'the blessed. Further more being admonished to be baptized, he anserd it was a'redie done. To whome he with whome he spake replyed goe, quoth hee, & be truly baptized, for thou saest that in a vision. After this he recouer, & went to Hippon: Easter now approached, he deliuerd his name among other Competents with [Page 44] verie manie others in lyke manner vn­knowne to vs. Nether had he care to notifye his vision to mie, or to anie of myne. He was baptized; & the holie dayes being past, he returnd home. After a yeare or two transacted, or more, I knewe all these particulars first by a frend of his & myne at my ta­ble when we discoursed aboute some such matters. Then I vrged, & caused him to relate these things in presense to me, his honest citticens testifying both his strange infirmitie, how he had layne almost ded, for the space of manie dayes, & o'that other Curina the Smith which I aboue mentioned, & when he related me all these matter, they also then rememberd, & auerred that they had heard them of him. Wherefore as he sae his owne bap­tisme, & mie; & the Cittie Hippone, the Church, & the fonte, not in the things them selues but in certaine similitudes, so also did he view some other certaine lyue persons they not knowing it.

Why therefore might he not viewe those ded persons they not knowing [Page 45] it? why bilieue we not these operati­ons to be Angelical by the dispensation of Gods prouidence who vses well both goud & ill things according to the inscrutable profunditie of his iudg­ments, whether mortal mens myndes be hence instructed, or deceiued, whe­ther they be comforted, or terrified: as to euerie one ether mercie is to be exhi­bited, or reuēge to be irrogated by him to whome the Church sings mercie & iudgement not in vaine. Let euerie one take as he please that which I wil saye.

If the soules o'the ded were present to the liuing, & did conuerse with vs when we see them in our sleepe (to be silent of others) my owne pious mother should noe night relinquishe me, who followed me by s [...]ae, & by land that she might liue with me. For God de­fende that she by a more happie lyfe should be made so cruell that when anie thing afflictes my harte, she should not comforte her contrista­ted sonne, whome she euer vnically loued, whome she would neuer sie sorie. But surely that which the Sacred Psalme perfecty soundes, [Page 46] is true, bicause my Father & my Mo­ther relinquished me, Psal. 26. yet our Lord rece­ued me. If therfore our Fathers haue re­linquished vs, how are they present to our cares & businesses. An if our pa­rents are not present, who are those other ded persons which knowe what wee doe or what we suffer? Isaias the Prophet sayes,Cap. 65. for thou art our Father, hicause Abrabam was ignorant of vs, & Israel knew vs not. If such great Patri­arches were ignorāt of what was done touching the people o'their owne pro­creation, to whome for their Faith in God the people of their progenie was promised, how medle the ded wi'the liuing in knowing, & assisting them in their actions & affeires? How saye we that these consulted with them: who dyed afore their euils happened which followed their dethes? if also after deth they be sensible of all those mat­ters which happen in the calamities of this mortall life. Or peraduenture say wee this by error, & o [...]tieme those for quyet whome the inquyet lyfe o'the liuing sollicits? what is therefore that which God promised for a great be­nefit [Page 47] to the most pyous King Iosias, that he should dye afore, least he should sie those mischiefes which he menaced futurely to happen to that place, & people? which wordes of God are these. Thus sayes the Lord God of Is­rael: my words which thou didest heare, & feared afore my face whyle thou hear dest them, which I spake o'this place, & those who inhabit in it, that it be left desolate & in malediction: and thou didest tiere thy garments and cryed in my conspect, and hearing, and the Lord of Sabath said: not so, loe I will put the with thy Fathers, and thou shalt be placed with peace; and thy eyes shall not view all those miseries which I will induce into this place, and to the people which in­habite in it. This King being terrifyed with Gods comminations, had cryed; & tore his garments, & was secured from all future euils by the accelerati­ons of a hastie deth, that he should so rest in peace as he should not sie them. Therefore the spirits of the deceased existe there where they shall not view those things which ar done, or chance to people in this lyfe. How then sie [Page 48] they their owne sepulchers, or their owne bodies, or whether they lie vn­buried, & abiected? How are they pre­sent at the miseries of the liuing, since that ether they suffer their owne euils if such merits they haue contracted, or rest in peace (as was promised to this Iosias) where they [...]steine no euils ne­ther by suffering them selues, nor by compassionating others, freed from all those euils which they sufferd whyle here they liued.

Perhaps some one will saye, if the ded haue no care o'the liuing, how did that rich one whoe was tormented in Hell praye Father Abraham to send Lazarus, to his fyue brothers yet a­liue, & to deale with them, least they also should come to the same place of torments? But did the rich one bicause he said this, therefore knowe what his brothers did after or suffer at that time?Prayet for the ded is to be vsed al­thou we knowe not distinctlye the actions which they exercise in the other life. such was his care of the liuing althou he knewe not at all what they did, as we haue care of the ded, althou? we are quite ignorant what they doe. For if we cared not for the ded, surely we would not pray to God for them. [Page 49] Finally, nether did Abraham send La­zarus, but anferd that they had Moyses, & the Prophets hiere, whom they ought to heare to the end they might not come to those punishments. Where it recurres to be obserued, how Father A­braham knew not what hiere was done where he knew Moyses, & the Prophets to bee, that is their boukes by obeying to whome, people might auoide thein­fernal torments: where in conclusion, he knew that rich one to haue liued in deliciousnes, but poure Lazarus in la­bor, & paines For this also he saies vnto him. Remēber son that thou haest receiued houd things in this lyfe, but Lazarns euil. Therfore he knew thiese things which verily were done about the liuing, not about the ded: yet not when they were done about the liuing, but they being ded he might knowe them by Lazarus meanes least it should be false which the Prophet affirmes. Abraham knew vs not.

Furthermore it is to be confessed that indied the ded knowes not what is done here, but this is while it is done hiere for afterwards they heare of [Page 50] those who dying departe hence, & passe to them: not indeed al things, but those which they are permitted to disclose, who also are permitted to remember them, & such as those must heare to whome they notifye them.

The ded also may by the Angels which ar present at those things which here ar done, heare some thing which he to whome all things are subiect, iudges necessarie for them to heare? For vnlesse there were Angels which could be present both in the places o'the liuing, & the ded, our Lord Iesus would not haue said, it chanced that poure man dyed, & was caried by Angels into the bosome of Abraham. Therefore they could be now here, & now there, who caried away him whome God would haue them. Also the soules of the ded may knowe some things done here which Gods Spirit reueling them are necessarie for them to know, and which it is not necessarie for thē not to knowe, not onely past, or present, but also future matters. As not all sortes of people but the Prophets knewe while they liued here: nether knew they all [Page 51] things, but those which the diuine pro­uidence iudged necessarie to be reue­led vnto them. An diuine Scripture al­so testifyes that some o'the ded are sent to the liuing, as contrarily that Paule was rapt from the liuing into Para­radyse. For the Prophet Samuel be­ing deceased, predicted future things also to King Saul alyue: althou'some are of opinion it was not hee who could be euocated by art magique, but some ill spirit agreable to such an ill action; which represented his per­son, since that the bouke of Ecclesi­asticus which Iesus the Sonne of Si­rach is deliuered to haue writte, and is affirmed to be [...] Salomons, for some similitude in the style, conteines in the commendation o'the Fathers, that Samuel euen being ded, prophicyed. But if contradiction be made vntoThe Iewes reiect the Ecclesiasti­que, but S. Austin places it in the Christi­an canon. lib. 2. de doctrin. Christ. cap. 8. this bouke by the canon o'the Iewes (for it is not extant in it) what shall we say of Moyses whoe certainely is red both in the Deuteronomie to haue binded, & in the Euangel to haue appiered to the liuing with Elias who is not ded.

[Page 52] Hence also that other question is solued, vizt, in what manner the Mar­tyrs signifye by the benefits which ar conferred to those who praye, that they ar present at humane businesses, if the ded knowe not what the liuing doe. For we haue heard not by incer­taine rumors, but by sure witnesses, that Felix the Confessor appiered to the inhabitants of Nola, which he piously loued when it was oppug­ned by the Barbarians, not only by the effects of his benefits, but also to the viewe o'the people. But thiese things ar exhibited by diuine opera­tion farre different from the vsuall course, which is attributed to eue­rie sorte o'creature. For we must not therefore not discerne the dif­ference which is betwixt the ver­tue of water in its proper order of elements, & the raritie, or rather singularitie o'this diuine operation, cause our Lord where he pleased sodainely turned water into wyne. Nether bicause ded Lazarus rize a­gain, therefore euerie one ded, rises when he will, nor is he in the same [Page 53] manner reuyued by one liuing, when he is astonished, in which he is awaked when he is a sliepe by one who is a­wake. Wherefore one thing is the li­mits of humane matters, & an other the signes of diuine power, those things which ar naturally effected, ar one, & those which miraculously, an other: althou' God both assists na­ture that it may haue existence, & also nature is not awanting to miracles. It is not thierefore to be imagined that euerie disceased person can be present at the affaires o'the liuing, cause Mar­tyrs ar present ether to cure, or suc­core some particular people: but ra­ther it is to be knowne that Martyrs are therefore present at the affaires of the liuing by diuine power cause the deceased canot by their owne proper nature be present at the affaires o'the liuing. How be it this question ex­ciedes the powers of my intendiment, how it is that the Martyrs helpe thiese who are certainely helped by them: whether they by themselues are pre­sent at the same time in so diuers, & so farre distant places, ether where [Page 54] their memories ar, or in other places besyde their monuments where soeuer they ar knowne to be present, or else whether, they existing in a place a­greable to their merits, remote from all conuersation of mortal men, & yet generally praying for the necessities o'their Supplicants, Marke. It is expedient to the edi­fication of Christian faith for God to vse the mediation of his Saints for the cure, & conforte of his peo­ple in their necessities. as we praye for the ded to whome neuer the lesse we ar not present, nor knowe where they bie or what they doe; God omnipotent who is present in euerie place, & nether commixed with vs, nor remote from vs, hearing the pray­ers of his Martyrs, by Angelical Mini­sterie euerie way diffused, exhibites to people these solaces, which he iudges necessarie to be exhibited, who by ineffable power, and bonitie co­mends the merits of his Martyrs where he will, when he will, & as he will, & chiefely by their memories, in regarde he knowes this is expedient to the edification o'the faith of Christ for whose confession they sufferd. This matter is hyer than I can atteine to, & more abstruse than I am able to search out & therefore which o'these twoe, [Page 55] or else whether perhaps both is so, vizt; that some tymes by the verie pre­sence o'the Martyrs, & sometymes by Angels personating the Martyrs, I dare not determine, I would rather in­quyre these matters o'those who knowe them; nether is ther none whoe knowe these matters, nor none who fieme to them selues to knowne them, & yet knowe them not: for these ar Gods donations, who liberally con­ferres some to one, & some to others according to the Apostle who affirmes that the manifestation o'the spirit is giuen to euerie one for their profitte. To one, quoth he, is giuen by the spirit the worde of Sapience, to an other is giuen, by the spirit the worde of knowlige, to an other the worde of science according to the same spirit, but to an other faith in the same spirit, to an other the guifte of cures in one spirit, to an other operations of pow­er, to an other Prophecie, to an other discernement of spirits, to an other diuerfitie of languages, to an other in­ter-pretation o'wordes: but one, & the same spirit operates all theise, di­uyding [Page 56] to euerie one that which is pro­per to them, as he pleases. To whome euer is conferred the discernement of spirits, he knowes these things as they are to be knowne.

Such a one it is to be bilieued Iohn the Monke to haue bin, whome Theo­dosius the greater consulted touching the euent o'the ciuille warre, bicause he had also the gift o'prophecie. For nether doute I but that not onely eue­rie one in particular may haue euerie one o'these Dones, but also that one may haue manie; wherefore this Iohn said to a certaine woman verie Reli­gious, impatiently desyring to fie him, & vehemently instanceing by her husbands meanes to obteine her desyre, when he refused in regarde he neuer permitted this to women, goe, quoth he, tell thy wyfe she shall fie me the next night, but in her sliepe: & it was performed. He admonished her tou­ching all that which a fidelious wyfe ought to be admonished. Whoe when she awaked, she fignifyed to her hus­band she had siene the man of God in such a forme as she had knowne him. [Page 57] He who had knowlige o'this from them, related it to mie, a graue & noble personage, & who verie much deserued to be credited. But if I my selfe had siene that saintlie Monke, in regarde, as it is reported, he most patiently suf­ferd himselfe to be interrogated; & an­serd most discrietly, I would haue in­quyred of him that which perteines to this question: whether he, that is, his spirit in the figure of his bodie, came to that woman in her sliepe, as we drea­me of our selues in the shape of our bodies: or else he being otherwyse oc­cupyed, or if he slept, otherwise drea­ming, whether by an Angel, or in anie other manner, such a vision was made, & that he knew afore by prophetical spirit reueling, it was afterwarde to come to passe that he should pro­misse it. For if he was present to the dreamer, certainely he had pow­er to doe it by admirable grace, not by nature, & by Gods donation, not by his owne proper forces. But if he ether being in other matters im­ployed, or else in a dreame, and busied with other visions, the woman [Page 58] sae him in her sliepe, verily some such matter was effected, as that which we riede in the Acts of the Apostles where our Lord Iesus speikes to Ananias touching Sanl, & signifies to him that Saul sae Ananias coming to him when Ananias himselfe did not knowe it. Whether euer o'theise that man of God should haue anserd me, I would also prociede to inquyre of him tou­ching the Martyrs, whether they ar present in sliepe, or to those who sie them in anie other facion, in what forme they please, & chiefely when the Deuils confesse they ar tormented by them in peoples bodies, & praye them to spare them: or whether theise matters are performed at Gods com­mande by Angelicall powers in honor and comendation o'the Saints for the profit of men, they remaining in soue­raine rest, and attending to an other much better vision; separated from vs, and praying for vs.

For at Milan at S. Geruasius & Pro­tasius Martyrs (as they mentioned in the same sort other people deceased by expression o'their names) the Deuils [Page 59] confessed S. Ambrose Bishop yet a­liue, & obsecrated him that he would spare them, whyle he was about other matters, & quite ignorant o'this when it passed. Now whether some tymes theise matters be performed by the pre­sence o'the Martyrs, & some tyme by the presence of Angels, & whether, & by what signes they can be discerned: none can be able to knowe & de­termine this but hee onely who has that guifte by Gods Spirit, diuiding to euerie one as he pleases. I conceiue the prenominated Iohn would resolue me all these points according to my desyre, to the end that ether I might lerne them by his instruction, & knowe theise things to be true which I should heare: or else bilieue those things which I should not know, he teiching me, who knowes them. And if per­chance he should ansere me out of holie scripture, & should say,Eccles. 3. inquire not hyer matters than thy selfe, Prouerb. 15. & search not stronger matters than thy selfe, but euer cogitate those matters which God has commanded thie, I would also receiue it gratiously. For it is no smale comodi­tie, [Page 60] at the least to knowe for certaine & cleare, that such matters are not to be exquyred as are obscure, & incer­taine, & which we are not able to comprehende: & that which anie one desyres to knowe imagining it is pro­fitable for him to knowe it, let him lerne it preiudices him not if he ig­nores it.

Now since these matters stande thus, let vs not imagine that anie thing ar­riues to the ded of whom we haue care saue that we solemnily supplicate for them ether by sacrifices o'the Altar or prayers,Both the oblation c [...]the Masse, & other prayers, & almes diedes pro­fitte soules departed. or of almeses: how be it, they profitte not all those for whome they ar performed, but those only to whom during their life, it is acquired that they should be profitable: yet in re­garde we know not in particular who they bee, we must performe all these things for all the regenerated, to the end that none o'them be pretermitted, to whome thiese benefits may, & ought to acrue. For it will be better they should superabound in respect o'them whome they nether profitte nor dis­profitte, than that they should be defe­ctiue [Page 61] to those whome they profitte: ne­uerthelesse euerie one performes thiese matters more diligently for his owne intrinsicall friendes in regarde the like is performed by them for him. But what euer is expended in the inhuma­tion o'the bodie, it is no succor for sal­uation, but an office of humanitie con­formable to the affect according to which none euer hates his owne flesh. Whence it is that as much as is in his Power, one must haue all the care he can for the bodie of his neybor when he who ruled it shall thence departe. An if they who bilieue not the Resur­rection o'the flesh performe thiese things, how much more ought those who bilieue it, to performe them, to the intent that an office thus performed may be to the bodie ded, but yet to ryze againe, & to remaine in eternitie; in some sort a testimonie o'the same faith. But that some are buried niere the mo­numents of Martyrs,Prayer to Saints in particu­lar. this onely siemes to mie to profitte the deceased person, that the affection of his prayer who commendes him to the patronage o'the Martyr, may be increased.

[Page 62] You haue now such a responsiue re­solution of myne to those points which you estiemed conuenient to inquyre of me, as I coulde aford you. Which if it is larger than may suffice, perdone me, for it was in regarde, o'the desyre I had to discourse longer wi' you wher­fore I praye let me knowe by your res­criptiue letters how your venerable Dilection accepted this bouke, which doutelesse the Messinger will render more gracious vnto you, vizt. Our brother compresbyter Candidianus whom as knowne by your letters, I receued most affectionately, & dismis­sed inuoluntarily. For he comforted vs much with his prsence, in Christs charitie, & I must confesse I obeyed vnto you at his sollicitation. For my mynde is with so manie matters distra­cted, that vnlesse he by his continual admonition had not sufferd me not to forget, surely my responsal had bin wanting to your question.