THE SECOND BOOKE OF THE DIALOGVES OF S. GREGORIE THE GREATE, CONTAINING THE LIFE AND MIRACLES OF S. BENEDICT.
BENEDICT blessed by name and grace was à man of venerable life, from his very child hood graue and stayed for his demeanour surpassing his age, he gaue himselfe to no disport or pleasure; but [Page 2] liuing heere vpon earth, he despised the world with all the glory thereof at such time as he might haue most freely enioyed it. He was borne in the prouince of Nursia, and from thence sent to Rome to study the liberall sciences. But when he saw there many through the vneeuen pathes of vice runne headlong to their owne ruine, he drew back his foot, but new set in to the world, least in the search of humaine knowledge, he might also fall in to the same dangerous precipice: Thus cōtemning learning and studies, & abandonning his fathers howse and goods, he desired onely to please god in à vertuous life. So that he departed skilfully ignorant, and wisely vnlearned. I haue not attained vnto all this man did, but these few things wich I heere set downe were related vnto me by fower of his disciples, namely Constantine à very Reuerend man who succeded him in the gouernment of the Monastery in monte Cassino. Valentiniane who for many yeares bare [Page 3] Rule in the Monastery of Lateran. Simplicius likewise who was third superiour of that Conuent after him, & Honoratus who yet gouerneth the Monastery which he first inhabited.
How St. Benedict miraculously made whole à brooken sieue. CHAP. I.
BEnedict hauing now left the schooles resolued forth with to bee take himselfe to the desert, accompanied onely with his nurse who most tenderly loued him, and would by no meanes part from him. Comming therefore to à place called Sufide, and remaining for some time in the church of S. Peter by the charitable inuitement of many vertuous people who liued there for deuotion; So it chanced that his nurse borroed of a neighbour a sieue to cleanse wheate, which being left carelesly vpon the table was found [Page 4] brokē in two peeces. Wherefore at her retourne finding it broke, she began to weepe bitterly because it was onely lent her. But Religious and pious Benedict, seeing his Nurse to lament in that manner was mooued with compassion, and taking with him the two peeces of the broken sieue, with teares he fell to his prayers, which no sooner ended, but he found the sieue whole and sound not any signe remaining that it had beene broken. Thē presently retourning to his nurse he restored to her the sieue whole to her exceeding comfort. This miracle was diuulged vnto all that liued thereabout, and so much admired by all, that the in habitans of that place caused the same to be hanged vp in the church porch, that not onely those who were then liuing, but all posterity might know with how great giftes of grace Benedict was endoued from the begining of his conuersion. The sieue remained to be seene for many yeares after, and hung ouer the church doore euen vntill the troubles [Page] of the Longobardes. But Benedi [...] more desirous to suffer crosses and afflictions in this world, then couetous of praise, and rather willing to vndergoe labours for the honoure of God, then to be extolled with the faours of this world, fled secretly from his nurse to à remote place in the desert called Sublacus, distant forty miles from Rome, in which à fountaine springing with coole, and christall waters, extendeth it selfe at first in to à broade lake, and running farther with encrease of waters, becometh at the last à riuer. As he was trauelling to this place, à certaine Monke called Romanus mett him, and asked whither he was going, hauing vnderstood his intention, he both kept it secrett, and affoarded him his best helpe, moreouer he gaue him a Religious habitt and assisted him in all things. The man of God being come to this place, liued for the space of three yeares in an obscure caue vnknowne to any man except Romanus the Monke, who liued not [Page 6] far of in a Monastery gouerned by fa: Theodacus, from whence he would piously steale forth, and vpon certaine dayes bring to Benedict a loafe of bread which he had spared from his owne allowance. But there being no way to the caue from Romanus his cell by reason of a steepe and hige rock which hung ouer it, Romanus vsed to lett downe the loafe by a long corde to which also he fastened a litle bell, that by the sound of it the man of God might know when Romanus brought him the bread. But the old enimie enuying the charity of the one, and the refection of the other, when on à certaine day he beheld the bread lett downe in this manner, threw a stone and brake it. Not withstanding Romanus afterward failed not to assist him in the best manner he was able. Now when it pleased the diuine goodnes to free Romanus from his labours, and manifest to the world the life of St. Benedict for an example to all men, that the candle set vpon à candlestick might [Page 7] shine, and giue light to the whole church of God, our Lord vouchsafed to appeare to à certaine priest liuing far of, who had made ready his dinner for easter day, saying to him, thou hast prepared good cheare for thy selfe, and my seruant in such à place is famished for hunger, who presently rose vp, and on the solemne day of Easter went towards the place with such meate as he had prouided for himselfe, where seeking the man of God amongst craggie rockes, winding vallies and hollow pits, he found him hidde in à caue. Then after prayers, and thankes giuing to God they sat downe, and after some spirituall discourse the Priest said. Rise Brother and let vs take our refection, for this is Easter day. To whom the man of God answered, I know it is Easter with me, because I haue found so much fauour in the sight of God, as this day to enioy your company. (For not hauing à long time conuersed with men, he did not know it was Easter day.) The good Priest did therefore againe [Page 8] affirme it, saying trulie this is the day of our Lords Resurrection, and therefore it is nor fitt you should keepe abstinence, and for this cause I am sent that wee may eate together, that which Allmighty God hath pleased to bestow vpon vs. Where vpon they said grace, and fell to their meate; their discourse and dinner ended the priest retourned to his church. About the same time certaine shepheards found him hid in à caue, who at the first espieing him amongst the bushes cloathed in the skinnes of beasts, tooke him for some wilde beast; but afterwards knowing him to be à man of God, many of them were conuerted from their saudage life to vertue. By this meanes his name beganne to be famous in the country; and many did resort vnto him bringing with them necessaries for his corporall nourishment, for which they receiued spirituall foode.
How he ouercam à grieuous tentation of the flesh. CHAP. II.
THe Holy man being on à certaine day alone, the temptour was at hand, & in the likeness of à litle black bird commonly called an owzell began to flie about his face, and that so neare, and so often as he might haue taken her with his hand; But no sooner had he blessed himselfe with the signe of the crosse, but it vanished. When presently so great à carnall tentation assailed him, that in his life he neuer had felt the like. For the remembrance of à woman which sometime he had seene was so liuely represented to his fancy by the wicked spiritt, and so vehemently did her image inflame his breast with lustfull desires, that almost ouercome with pleasure, he was determining to leaue the wildernes. But suddainly assisted with diuine grace, he [Page 10] came to himselfe, and seing neare him à thicket full of nettles and bryars, he threw of his garments, and cast himselfe naked in to the middest of them, there wallowing and rooling himselfe in those sharpe thornes and nettels; so that when he rose vp, his body was all pittifully rent and torne. Thus by the wounds of his flesh, he cured those of his soule by tourning pleasure in to paine, and by the vehemence of outward torments, he extinguished the vnlawfull flame which burnt within him, ouer coming sinne by changing the fire. After which time as he himselfe related to his disciples, he was sofree from the like temptation, that he neuer felt any such motion. Many after this beganne to forsake the world, and put themselues vnder his gouernment; for being now altogether free from vice, he worthily deserued to be made a Maister of vertue. As in Exodus God commanded by Moyses, that the Leuites should from fiue and twenty yeares and vpward, and after [Page 11] fifty yeares they should be appointed to keepe the holy vehels.
I Haue already vnderstood something of this testimony alleadged, yet I pray make it more plaine vnto me.
IT is manifest Peter that in youth the tentations of the flesh are greate, but after fifty naturall heate waxeth colde; Now the soules of good men are the holy vessels, and therefore while the elect are in tentation it is necessary that they liue vnder obedience, and be wearied with labours, but when by reason of their age the feruor of temptation is aswaged, they are ordained keepers of holy vessels, that is become instructours of soules.
I Confesse you haue giuen me full satisfaction, and therefore this place of scripture being clearely expounded I pray goe on with the holy mans life.
How St. Benedict brake à glasse in peeces by making the signe of the holy crosse. CHAP. III.
HAuing thus vanquished this tentation, the man of God like à good soile well manured and weeded, brought forth aboundant fruite of the seede of vertue. So that the fame of his sanctity beganne to spread it selfe more largely. Not far of was à Monastery whose Abbot being dead the whole Conuent repaired to the venerable man Benedict, and with earnest perswasions requested him for [Page 13] their Abbot, which he refused for à longe time, forewarning them that his manner of life and theirs were not agreable; yet at length ouer come with importunity he gaue his consent. But when in the same Monastery he beganne to obserue Regular discipline, so that none of the Monkes (as in former time) were permitted by their disorder to swerue any way from the path of vertue, they repented themselues of their choise in receiuing him for their Superiour, whose integrity of life was disproportionable to their peruersenes. And therefore when they perceiued themselues restrained from vnlawfull acts, it greiued them to leaue their desires, and hard it was to relinquish old customes, and beginne a new life: beside the conuersation of good men is alwayes odious to the wicked, they begane therefore to plot his death, & after consultation had together, they poisened his wine. So when the glase which cōtained the empoisened drinke was according to the custome of the [Page 14] Monastery presented at table to be blessed by the Abbot, Benedict putting forth his hande and maknig the signe of the cross, the glasse which was held far of presently brake in peeces, as i [...] in stead of blessing it, he had throwne à stone against it. By this the man of God perceaued easely that the glass had in it the drinke of death which could not indure the signe of life. So presently rising vp with a mild and cheerefull countenance, hauing called the Brethren together, he thus spake vnto thē. Almighty God of his mercy forgiue you Brethren, why haue you dealt thus with me? Did not I fortell you that my māner of life and yours would not agree: Goe and seeke à Superiour to your liking, for you can haue me no longer with you. This said he forth with retourned to the solitude he loued so well, and liued there with himselfe in the sight of him who seeth all things.
I Doe not well vnderstand what you meane he liued with him selfe.
IF the Holy man had bin longer constrained to gouerne those mōkes who had all conspired against him, and were so contrary to him in life and manners, it might peraduenture haue diminished his owne vigour and feruour of deuotion, with drawing his mind from the light of contemplation, so that ouer much busied in correcting the faults of others, he might haue neglected his owne; and so perhaps lost himselfe & yet not gained others. For as often as by contagious motions wee are transported out of our selfes, we remaine the same, but not with ourselfes, because not looking in to our owne actions, wee are wandring about [Page 16] others things; for doe we thinke that he was with himselfe who went in to à far countrie, consumed the portion allotted to him, and after he had put himselfe in to the seruice of à citizen of that country, kept his hogges and was glad to fill his belly with the huskes they eate; not with standing when he began to consider what he had lost (as the scripture testifieth) being come to himselfe he said. How many of my fathers hirelings haue plenty of bread? For if he were before with himselfe, how was it true that he retourned to himselfe? I may well say therefore that this holy man liued with himselfe, because he neuer turned the eye of his soule from himselfe, but standing alwayes on his guard with great circumspection he kept himselfe continually in the sight of the all seeing eye of his Creatour.
HOw is it then to be vnderstood which is written of St. Peter the [Page 17] Apostle, when he was led by the Angell out of the prison? Who retourning to himselfe said, now I know assuredly that our Lord hath sent his Angell, & hath deliuered me out of the handes of Herod, and from all he expectation of the people of the Iewes.
TWo wayes Peter we are caryed out ef our selues: for either by [...]ubricity of thought wee fall beneath ourselfes; or by the grace of contem [...]lation we are raysed aboue our selfes. He therefore that kept the hogges by his inconstancy of minde and vncleanesse, fell beneath himselfe; but he whom the Angell loosed, and rauis [...]ed in to an extasie, was indeed also out of himselfe, but yet aboue himselfe. But both of them retourned to thē selfes, the one when reclaming his [...]ewd life he was conuerted at heart, [...]he other when from the height of contemplation he retourned to his naturall [Page 18] and ordinary vnderstanding Thus venerable Benedict in that solitude dwelt with himselfe for as much a [...] he kept himselfe with in his thoughts for as often as by the feruour of contemplation he was eleuated, with ou [...] doubt he left himselfe as it were beneath himselfe.
I Like well this you say, but resolue me, I pray you, should he haue left those Monkes of whom he had once taken charge.
IN my opinion Peter, a bad cōmunity may be tollerated where there are found at least some good which may be helped, but where there is no benefitt to be expected of any good, labour is many times lost vpon the bad: especially if there be any other present occasions whereni we may do God [Page 19] better seruice. Now who was there whom the holy man should haue staied to gouerne, when they had all conspired against him. And many things are considered by the perfect which ought not to be passed in silence; for they perceiuing their endeauors to be without effect, depart to some other place there to employ thēselues more profitablely. Wherefore that famous Preacher who desireth to be dissolued and be with Christ, vnto whom to liue is Christ and to dye is gayne, did not onely desire himselfe to suffer, but did also animate and encourage others to vndergoe the like. He I say, being persecuted at Damascus caused himselfe to be let downe from the wall by a cord and basket, whereby he escaped priuately. Shall we say then that Paul feared death which he earnestly desired for the loue of Christ as appeareth by his owne testimony. No surely, but whereas he fore saw that his endeauors there would profitt litle, with much hazard and difficulty he reserued [Page 20] himselfe to labour in an other plac [...] with better successe. For this valian [...] champion of Allmighty God would not be confined to so narrow limitts but enlarged himselfe to seeke battel [...] in the open field. So you may obserue that the holy man Benedict lefte not so many incorrigibile in that place, a [...] he conuerted to à spirituall life el [...] where.
YOu say true as both reason and the example alleadged prooues but I pray, retourne to prosecute the life of this holy Father.
THe Holy man for many yeares encreased wonderfully in vertues and Miracles, whereby agreat number in those parts were gathered together in the seruice of God; So that by the assistance of our Lord Iesus he buil [...] [Page 21] there twelue Monasteries, in each of which he put twelue Monkes with their Superiours; and retained a few with himselfe whom he thought to instruct further. Now began diuers Noble and deuout personages from Rome to resort to him; and commended their children to be brought vp by him in the seruice of God. At the same time Eunicius brought vnto him Maurus, and Tertullius à Senatour his sonne Placidus both very hopefull children, of which two, Maurus although young yet by reason of his forewardenes in the schoole of vertue, began to assist his Maister; but Placidus was as yet à child of tender yeares.
How he reclamed An indeuout Monke. CHAP. IV.
IN one of those Monasteries which the holy man had built there about [Page 22] was à certaine Monke that could not stay at his prayers, but so soone as he saw his brethren knele and dispose themselues for their mentall prayer, he would goe out, and there spend his wandering thoughts vpon wordly and transitory things. For which hauing bin often admonished by his Abbot, he was brought before the man of God, who also sharpely reprehended him for his folly; but retourning to his Monastery he scarce remembred two dayes what had bin said vnto him, for the third day he fell to his old custome, and at the time of prayer went out againe, where of when the holy man was informed by the Abbot the second time, he said, I will come my selfe and reforme him. And when he was come to the same Monastery, and the Brethren after the Psalmes ended at the accoustomed time betooke themselfes to prayer; He perceued à litle black boy who pulled this Monke out by the hemme of his garment; which he insinuated secretly to Pompeianus Abbot [Page 23] of the Monastery, and to Maurus saying, see you not there who it is that draweth this Monke out? who answered noe. Let vs pray (replyed he) that you may likewise see whom this Monkefolloweth. After prayer continued for two dayes Maurus saw, but Pompeianus cold not perceiue any thing. The next day when the man of God had finished his prayer, he went out of the oratory and found the Monke standing with out, whom he forth with strake with à wane for his obstinacy and boulddenes of heart, and from that time euer after the Monke was free from the wicked suggestion of the black boy, and remained constant at his prayers. For the wicked fiend as if himselfe had bin beaten, durst no more tempt him to the like offence.
How by the prayers of St. Benedict A spring issued from the topo of a mountaine. CHAP. V.
THree of the Monasteries which he foūded in that place, were built vpon the cliffes of à mountaine, which was very trouble some to the Monkes to be forced to fetch vp their water f [...]ō the lake, for besides the toyle, it was also dangerous by reason of the high and steepie descent. Heere vpon the Religious of these three Monasteries came all together to the seruant of God Benedict; and told him it was very troublesome to goe downe for water as far as the lake, and therefore the Monasteries of necessity, were to be remooued to some more commodious place. The holy man with confortable words dismissed them, and at night with litle Placidus (whom we mentioned [Page 25] before) went vp to the rock, and there prayed à long time, and hauing ended his prayers, he putt three stones for à marke in the same place; and so vnknowne to all, he retourned to his Monastery. Not long after when the Brethren came againe to him for want of water, goe (saith he) and on the rock where you shall finde three stones one vpon an other digge à litle, for All mighty God is able to make water spring from the top of that mountaine, that you may be eased of this labour. At their retourne to the mountaine they found already the signes of water in the rock, as Benedict fore told them, so à pitt being digged, it was presently full with water which issueth forth so plentifully, that to this day it continueth running downe to the foot of the mountaine.
How he miraculously caused the iron head of à bile fallen in to the water, to fasten it selfe againe in the haft. CHAP. VI.
A Certaine poore Goth desirous to lead à Religious life, repaired to the man of God Benedict, who most willngly receiued him; and one day willed the Brethren to giue him à bile to cutt vp brambles in à place which he intended for à garden. This place which the Goth had vndertaken to accomodate, was ouer the lakes side. Whilest the Goth laboured à maine in cutting vp the thicke bryars, the iron slipping out of the handle, fell into the lake in à place so deepe, that there was no hope to recouer it. The Goth hauing lost his bile was in great perplexity rune to the Monke Maurus, and told him the mischance, who presently aduertised Benedict thereof, and immediately [Page 27] the holy man came himselfe to the lake, tooke the haft out of the Goths hand, and cast it in to the water, when behold, the iron rose vp from the bottome and entered in to the haft as before, which he there rendered to the Goth saying, take it and worke on cheerefully and be not discomforted.
How Maurus walked vpon the water. CHAP. VII.
ONe day as venerable Benedict was in his cell, yong Placidus (à Monke of his) went out to the lake to fetch water, and letting downe the bucket to take vp water, by chance fell in himselfe after it, and was presently caried away by the streame à bowes shoot from the side. This accident was at the same time reuealed to the man of God in his cell, who presently called Maurus saying, Goe quickly Brother [Page 28] Maurus, for the child who went to fetch water is fallen in to the lake, and the streame hath caryed him a great way. A wonderfull thing and not heard of since the time of St. Peter: Maurus hauing asked and receiued his benediction vpon the command of his Superiour, went forth in hast, and being come to the place vpon the water to which the childe was driuen by the streame, thinking still he went vpon dry land, tooke him by the haire of the head, and retourned speedily back, but no sooner had he foot vpon firme ground, but he come to himselfe, and looking back perceiued that he had gone vpon the water, much astonished, and wondering how he had done that which wittingly he durst not aduenture. So retourning to the holy man, he related what had happened, which venerable Benedict ascribed to Maurus his prompt obedience, and not to his owne merits; but contrary wise Maurus attributed it wholy to his cō mand, not imputing the miracle to himselfe [Page 29] which he had done vn wittingly. This humble and charitable contentiō the child who was saued, was to decide, who said, when I was drawne out of the water, methought I saw my Abbots garment ouer my head, and imagined that he had drawne me out.
THese are wonderfull things you report, and may be to the aedification of many, and for my owne part the more I heare of the good mans miracles, the more I desire to heare.
How à Crow caryed à way à poysened loafe. CHAP. VIII.
VVHen as now the places and bordering Countries thereabout were very Zealous in the loue of our Lord Iesus Christ, many abandoning the vanities of the world, and [Page 30] putting themselues vnder the sweet yoake of our Redeemer (as it is the custome of the wicked to repine at the vertues of otheres) one Florentius à Priest of à church hard by, and grand father to Florentius our subdeacon, began by the instigation of the diuell to oppose himselfe against the vertuous proceedings of the holy man: and iniuriously to derogate from his course of life, hindering also as many as he could from resorting to him. But seeing he could not stoppe his progresse, the fame of his vertues still more encreasing, and many vppon the report of his sanctity refoming their liues dayly; he became far more enuious and malitious; for he desired himselfe the commendations of Benedicts life, but would not liue commendablely. Thus blinded with enuy, he sent to the seruant of God à poysened lowfe of bread for an offering; which the man of God receued thankefully, although he was not ignorant of the poyson in it. There vsed to come to him at time of dinner à [Page 31] crow from the next forrest, which he was accustomed to feed: comeing therefore as she was wont, the man of God cast before her the bread that the Priest had sent him: saying I commande thee in the name of our Lord Iesus-Christ to take this bread, and cast where no man may finde it. The crow gapeing & spreading herwinges runne croaking about it, as though she would haue said, I would willingly fulfill thy command, but Iam not able. The man of God commanded againe saying, take it, take it vp, and cast it where no man may find it. So at leng [...]h shee tooke it vp in her beake, and caried [...]t a ways & twoe howres after retourned againe to receiue from his hand her ordinare allouance. But the venerable fa [...]her seing the Priest so peruersely bent to seeke his Life, was more sorry for him, then fearefull of himselfe. When Florentius saw that he could not accompli [...]h his wicked designe vpon the body of his maister, he attēpted to trie what he could against the soules of his schollars, [Page 32] in so much that he sent seauen naked gi [...]les in to the garden of the cloister in which Benedict liued, that so playing lasc [...]u [...]ously hand in hand, they might entice the Religious to naugh [...]ines. Which when the holy man espyed out of his cell, to preuent the fall of his yong disciples, considering that all this malice proceeded from hatred to him, he gaue place to enuy and withdrewe himselfe. So after he had disposed of the oratories and other buildings, leauing in them à competent number of Brethren with Superiours, he tooke with him à few Monkes, and remooued to an other place. Thus the man of God with humility auoided his hatred, whom All mighty God struke with à terrible iudgement: for when the foresaid Priest standing in his summar house to his great content and ioy, vnderstood that the holy man was gone, the roome wherin he was, fell downe, crushed and killed him, all the rest of the house remaining immoueable and entyre. This Maurus the [Page 33] disciple of the man of God thought fitt to signifie forth with to Benedict who was yet scarce gone ten miles, willing him to retourne, for the priest who persecuted him was slaine. Which the mā of God hearing tooke very heauely; both because his enimie was dead, and because his Disciple reioyced the [...]eat. Where vpon he enioyned him à penance for presuming in à ioyfull manner to bring such newes to him.
THese are wonderfull strāge things, for in the drawing water out of à rock me thinks I behold in him Moyses, in raysing the iron from the bottome of the water he representeh Elysaeus; in walking on the water Peter, in the obedience of the crow I cō ceiue him an other Helias, in bewayling his enemyes death, à Dauid. That man had vnited in him the spirits of all the iust.
THe man of God Benedict had in him (Peter) the spiritt of God alone, which by the grace of free redemption replenished the harts of all the elect, of which St. Iohn saith. There was true light which illuminateth euery man that cometh in to this world. Of which againe he writeth. Of his plenitude and fulnesse wee haue all [...]eceiued: for the holy ones of God could indeed receiue graces from God, but they could not impart them to others. He then gaue miracles, or signes of power to the lowely, who promised that he would shew the miracle of Ionas to his enemyes, daigning in their sight to dye, and in the sight of the humble to arise. So that the one should haue what they would contemne, and the other what to reuerēce and loue. By which mystery was occasioned, that while the proud were spectatours of his ignominious death, [Page 35] the humble with glory might receiue power against death.
BVt declare I pray; whither the holy man remooued, or if he wrought miracles in any other place.
THe holy man by remouing changed his habitation, but not his aduersary; for he ēdured their more sharpe conflicts. For as much as he found the authour of malice openly to assault him. The castle called Cassine is situated vpō the side of à high mountaine, which stretching forth in à forked manner, enuironeth the same castell, and riseth in to the aire three miles high, on which stood an old temple where Apollo was worshipped by the foolish country people, according to the superstitious custome of the ancient heathens. Round about it likewise [Page 36] grew woodes and groues in which euē vntill that time the paynims offered their idolatrous sacrifices. The man of God comeing to this place, brake downe the idoll, ouer threw the altar burnt the groues, and of the temple of Apollo made à chappell which he dedicated to St. Martine, & where the profane altar had stood, he built à chapple of St. Iohn, and by dayly preaching conuerted many of the people there about. But the old enemye incensed with these proceedings, not couertely, or obscurely, but openly & visibly appeared in the sight of the father, and with hideous cries complained of the violence he suffered in so much, that the brethren hard him, although they could see nothing. For as the venerable told his Disciples the wicked fiend represented himselfe to his sight all on fire, and with flaming mouth and flashing eyes; seemed to rage against him. And thē they all heard distinctly what the wicked spiritt said. For first he called him by his name, and [Page 37] when the man of God would make him no answer, he fell to raile and reuile him. And whereas before he cryed Benedict, Benedict, and saw he could get no answer; them he cryed maledict not Benedict (that is cursed not blessed) what hast thou to doe with me? why dost thou ve [...]e me? But now we shall behold new assaults of the enem [...]e against the seruant of God, to whom he ministred not so much com [...]s willingly, as occasions of victory against his will.
How an huge stone by his prayer was made portable. CHAP. IX.
ONe day as the Brethren were building the celles of the cloyster, there lay à stone in the midst which they determined to lift vp, and put in to the building; and when two or three were notable to mooue it, they set more to it; but it remained as immoueable as [Page 38] if it had bine fixed in the ground, so that it was easie to conceiue that the enemye sate vpon it, since that soe many men were not able to lift it. After much labour in vaine they sent to the man of God with his prayers to driue away the enemye, who presently came, and hauing first prayed, made the signe of the crosse ouer it, when behold, the stone was as easely lifted as if it had no waight at all.
How the kitchin by the illusion of the enemye appeared all on fire. CHAP. X.
THen the man of God aduised the Brethren to digge in the place where the stone lay, when they had entered à good deepenes, they found à brasen idoll, which happening for the present to be cast by in the kitchin, presently there seemed à flame to rise [Page 39] out of it, and to the sight of all the Bre [...]hren it appeared that all the kitchin was on fire, and as they were cryeing one to another, and casting water to quench this fire, the man of God hea [...]ing the noise came, & perceiuing that there appeared fire in the eyes of the Brethren, and not in his, he presently inclined himselfe to prayer, and called vpon them whom he saw deluded with an imaginary fire, willing them to signe their eyes that they might beholde the building entyre, and not that fantasticall fire which the enemye had counterfaited.
How à boy crushed with the fall of à wall was healed. CHAP. XI.
AGaine when the Brethren were raysing the wall à litle higher for more conuenience, the man of God was at his deuotions in his cell, to whō the enemye in an insulting manner appeared, [Page 40] and told him he was going t [...] his Brethren at worke; the man of Go [...] straigh [...] waise by à messenger aduertised the Brethren there of, warning thē to haue à care of themselues for the wicked enimye was at that houre come to molest them. Scarce had the messenger told his errand, when the malignant spiritt ouer threw the wall that was à building, and with the fall thereof bruised à yong Monke, sonne to à certaine Senatour. Hereat all of them much grieued, and discomforted, not for the loss of the wall; But for the harme of their brother, brought the heauy tideing to their venerable Father Benedict, who bid them bring the youth to him who could not be carried but in à sheet, by reason that not onely his body was bruysed, but also his bones crushed with the fall. Then he willed them to lay him in his cell vpon his matte where he vsed to pray: So causeing the Brethren to goe out he shutt the doore, and with more then ordinary deuotion fell to his [Page 41] prayers. A wonder to heare, the very [...]me how [...]e he sent him to his worke [...]gaine whole and sound as euer he was [...]efore to helpe his Brethren in making [...]p the wall; whereas the enemie ho [...]ed to haue had occasion to insult ouer Benedict by his death.
Of Monkes who had eaten out of their Monastery. CHAP. XII.
NOw began the man of God by the spiritt of prophecy to foretell things to come, & to certifie those that were present with him of things that passed far of. For it was the custome of the Monastery that the Brethren sent abroad about any business, should neither eate, nor drinke, till their retourne, this in the practise of the rule being carefully obserued, one day some Brethren vpon occasion went abroad, and were forced to stay later then vsually, so that they rested & refreshed [Page 42] themselues in the house of à certain deuout woman of their acquaintanc [...] Afterwards coming home very lat [...] they asked as was the custome the Abbots blessing. Of whom he streigh [...] way demanded saying, where dine [...] you? they answered no where; he replyed, why doe you lye? did you no [...] goe in to such à womans house? eat [...] you not there such, and such meates dranke you not so many cuppes? Whe [...] the venerable Father had told them both the womans lodging, the seueral [...] sorts of meates, with the number o [...] their draughts. They all in great terrour fell downe at his feate, and with acknowledgemēt of all they had done confessed their fault, which he straigh [...] wayes pardoned, perswading himselfe they would neuer after attempt th [...] like in his absence, knowing he was alwayes present with them in spiritt.
How he reprooued the Brother of Valentinian the Monke for eatinge by the way. CHAP. XIII.
MOreouer the Brother of Valentinian the Monke, whom wee mentioned in the beginning, was very deuout although but à Saecular, he vsed euery yeare once to goe from his dwelling to the Monastery, & that fasting, that he might partake of the prayers of the seruant of God, and see his Brother. As he was in his way an other trauayler who caryed meate with him put himselfe in to his company, and after they had trauayled à good while he said to him. Come Brother let vs refresh ourselues, least wee faint in the way. God forbid (answered the other) by no meanes Brother, for I neuer vse to goe to the venerable Father Benedict but fasting. At which answer his fellow trauayler for the [Page 44] present said no more; when they had gone à litle farther, he moued him againe, but he would not consent, because he resolued to keepe his fast. So the other was à while silent, and went on forward with him, after they had gone agreat way wearied with long trauaille, in their way they came to à meadow, and à spring with what else might delight them there to take their repast. Then said his fellow trauayler loehere is water, heere is à meadow, here is à pleasant place for vs to refresh and rest vs à while, that we may without endangering our health make an end of our iourney. Soe at the third motion (these words pleasing his eare, and the place his eye) he was ouer come, consented and eate. At the euening he came to the Monastery, where conducted to the venerable Father he craued his benediction and prayers. But presently the holy man reprooued him for what he had done in the way saying, what was it Brother that the malignant enemye suggested to thee in [Page 45] the way by thy fellow traueller. The first time he could not preuaile, nor yet second, but the third time he preuailed, and obtained his desire. Then the man acknowledging his fault, and frailty, fell at his feete more sorry for his offence by reason that he perceiued he had offended although absent in the sight of Father Benedict.
I Discouer in the breast of the holy man, the spirit of Helisaeus which was present with his disciple far of him.
How he discouered the dissimulation of king Totila. CHAP. XIV.
BE silent Peter with patience that you may vnderstang strange [...] [Page 46] things. For in the time of the Gothes, their king informed that the holy man had the gift of prophecy: as he went to wards his Monastery he made some stay à litle way of, and gaue notice of his coming, to whom answer was made from the Monastery, that he might come at his pleasure; the king of à treacherous nature attempted to trye, wheter the man of God had the spirit of prophecy. There was one of his followers called Riggo, whom he caused to put on his royall robes and buskins on his feete, and so commanded him taking on him the kings person to goe forward towards the man of God, three of his cheife pages attending vpō him, to witt Vsilrike, Roderike, and Blindine, to the end they should waite vpon him in the presence of the seruant of God, that so by reason of his attendance, and purple robes he might be taken for the king. When the said Riggo with his braue apparell and attendance entred the cloister, the man of God sate a far of, and seing him come [Page 47] so nie as he might heare his voice, he c [...]yed to him, saying, putt of sonne, putt of that thou cariest it is not thine. Riggo straight waies fell to the ground sore abashed for hauing praesumed to delude the holy man, all his followers likewise fell downe astonished, and riseing they durst not approach vnto him, but retourned to their king, and trembling related vnto him how soone they were discouered.
How Benedict by prophecy foretold the king, and Bishop of Canusina future euents. CHAP. XV.
AFter this, king Totila came himselfe to the man of God, whom so soone as he saw sitting à far of, he durst not come nigh, but fell prostrate to the ground, the holy man twice or thrice bad him rise, but he durst not get vp, then the holy man came himselfe to the king & lifted him vp and sharply [Page 48] reprehendet him for his wicked deedes, moreouer he foretold him in few words what should befall him. saying, much mischeife hast thou done, much wickedness hast thou committed, at least now giue ouer thy iniquity. But I foresee thou wilt enter into Rome, thou wilt pass the seas, raigne nine yeares, and dye the tenth. At the hearing where of the king sore apalled, craued his prayers, and departed, from that time forward he was less cruell, and not long after he went to Rome, thence fayled in to Sicely, and the tenth yeare by the iust iudgement of God lost both life & crowne: moreouer the Bishop of the Diocesse of Canusina vsed to come to the seruant of God and for his vertuous life was much respected. He conferring with him concerning the comeing of Totila, and the taking of the city of Rome. The city doubtelesse (said the Bishop) wil be so spoiled, and dispeopled by this king, that it will neuer more be in habited. To whom the man of God [Page 49] answered, Rome (said he) shall neuer be destroyed by the paynimes; but with lightning, tempest, and earthquakes shall decay in it selfe. The ve [...]itie of which prophecy is already sufficiently manifested, for in this city wee see the walles ruined, houses ouerturned, and churches throwne downe with tempestuous windes, and we may obserue buildings to decay, and dayly fall to ruine. Although Honoratus his disciple (from whose relation I had it) told me he heard it not himselfe, from his owne mouth, but was told it by the Brethren.
How venerable Benedict for à time disposessed à certaine Clearke from the Diuell. CHAP. XVI.
AT that time one of the cleargie of the church of Aquine was molested with à wicked spirit whom the venerable man Constantius Bishop [Page 50] of that Diocesse had sent to diuers Martyrs shrines to be cured; but the holy Martyrs would not free him, that the gifts of grace in Benedict might be made manifest. He was therefore brought to the seruant of Allmighty God Benedict, who with prayers to our Lord Iesus-Christ presently droue out the enemie. Hauing cured him he cō manded him saying. Goe, and hereafter neuer eate flesh, and praesume not to take holy orders, for what time soeuer you shall praesume to take holy orders, you shall againe become slaue to the diuell. The Clearke therefore went his way, and (as present punishments make deepe impressions) he carefully for à while obserued this cō mande. But when after many yeares all that were aboue him there in holy orders were dead, seeing also his inferiors to be promoted before him by reason of their holy orders, he grew carelesse, and forgetfull of what the man of God had so long agoe said vnto him, so that he like wise went, and receiued [Page 51] priest hood when presently the diuell who before had left him, againe tooke power of him, and never ceased to torment him till he seuered his soule from his body.
THe holy man I perceiue vnderstood the secret decrees of God, in that he knew this Clearke to be deliuered to the power of the enemie, lest he should praesume to receiue holy orders.
VVHy should not he know the secrete decrees of the diuine prouidence, who kept the commandements of God, sith it is written that he who adheereth to God is one spirit with him.
IF he who adheereth to our Lord become one spiritt with him, how comes the same excellent Preacher to say: who hath knowne the minde of our Lord, or who hath bin his counsellour? for it seemes altogether vnlikely that he who is made one with an other, should not know his minde.
HOly men so far as they are one or vnited with God are not ignorant of his ordinances as the same Apostle saith. For what man knoweth the things of à man, but the spirit of à man that is in him? So the things also that are of God no man knoweth, but the spirit of God. And to shew that he knew the things of God he addeth. And we haue receiued not the spirit of this world, but the spirit that is of God. And againe that eye hath not seene, nor [Page 53] eare hath neard, neither hath it ascended [...]n to the heart of man what things God hath prepared for those that loue him; but to vs God hath reuealed by his spirit.
IF then those thing which appertained to God were reuealed to the said Apostle by the spirit of God. What meaneth he to make this praeamble saying. O depth of the riches of the wisdome and knowledge of God: how incomprehēsible are his iudgments, and his wayes vnsearcheable? But as I am saying this, another quaestion ariseth: for the Prophet Dauid saith to our Lord. In my lippes I haue vttered all the iudgments of thy mouth. And whereas it is lesse to comprehend or know, then to pronounce, what is the reason St. Paul should affirme that the iudgements of God are incomprehensible, and Dauid professeth not onely to know them, but also with his lippes to expresse them?
TO both these difficulties, I briefely answered before when I said, that holy men (so far as they are one with God) are not ignorant of the mind of our Lord: for all that deuoutely seeke God, in their deuotion, and contemplation, are with God, but in regard they are depressed with the waight of this corruptible body, they are not wholy with God, and therefore for as much as they are vnited with God they know his secret iudgements, of which likewise they are ignorant, for as much as in respect separated from him: And so they professe his iudgements incomprehensible which they cannot as yet thoroughly vnderstand. But they who in spirit adheere vnto him, in this adhaesion to God know his iudgements either by the sacred words of scripture, or by hyden reuelations, so far as they are capable; these therefore they know and declare, but they [Page 55] are ignorant of those which God concealeth. Where vpon the Prophet Dauid when he had said in my lippes I will pronunce all thy iudgments, immediately addeth of thy mouth, as if he had said plainely. Those iudgments I could both know, and pronounce which thou didst tell me, for those which thou speakest not, thou concealeth from our knowledge. Thus the saying of the Prophet agrieth with that of the Apostle, for the iudgments of God are both incomprehensible, & also those which proceed from his mouth are vttered with the lippes of men, for being so manifested they may be both conceiued and expressed by men, nor can they be concealed.
BY occasion of the difficulty I propounded, you haue explicated and reconciled the testimonies alleadged, but if there remaine ought concerning the vertue of this Man I pray declare it.
How S. Benedict foretold the destruction of his Monastery. CHAP. XVII.
A Certaine noble man named Theoprobus was by this holy Father S. Benedict conuerted from the pleasures of the world to the Seruice of God, who for his vertuous life was very familiar, and intimate with him. He entering one day in to the holy mans cell found him weeping bitterly, and when he had expected à good while, and saw he did not giue ouer (although it was his custome in prayer mildely to weepe, and not to vse any dolefull lamentations) he boldely demanded of him the cause of so great greife. To whom the man of God presently replyed. All this Monastery I haue built with what soeuere I haue prepared for my Brethren, is by the [Page 57] iudgment of Allmighty God deliuered [...]o the heathens: and I could scarse ob [...]aine to saue the liues of the monkes [...]n this place; His words Theoprobus [...]eard; But wee see them verified in [...]he destruction of his Monastery by [...]he Longobardes. For of late these Longobardes by night when the Re [...]igious were at rest, entred the Monas [...]ery, and ransacked all, yet had not [...]he power to lay hand on any man. But All mighty God fulefilled what he had promised to his faithfull seruant Benedict, that although he gaue their goods in to the hands of the paynims, yet he praeserued their liues. In this blessed Benedict did most clearely resemble S. Paul whose ship with all its goods being lost, it pleased God to bestow vpon him the liues of all those who were with him.
How S. Benedict discouered the hiding of à Flagon of wine. CHAP. XVIII.
OVr Monke Exhilaratus whom you know well, on à time was sent by his maister with two wooden vessels (we call flagons) full of wine to the holy man in his Monastery. He brought one, but hid the other in the way not withstanding the man of God although he was not ignorant of any thing doue in his absence, receiued it thankefully, and aduised the boy as he was retourning back in this manner; Be sure childe, thou drinke not of that flagon which thou hast hid, but turne the mouth of it downeward, and then thou wilt perceiue what is in it; He departed from the holy man much ashamed, and desirous to make further triall of what he had heard, held the flagon à side and presently there came forth à snake, at which, the boy was [Page 59] sore afrighted, and terrified for the [...]uill he had committed.
How the man of God reprooued à Monke for receiuing certaine napkins. CHAP. XIX.
NOt farr distant from the Monastery was à certaine towne, in which no small number of people by the moueing exhortations of Benedict were conuerted from their superstious idolatry. In that place were certaine religious women, and the seruant of God Benedict vsed to send often some of his Brethren thither to instruct and edifie their soules. One day as his custome was he appointed one to goe; But the monke that was sent after his exhortation tooke of the Nunnes some small napkins, and hid them in his bosome. As soone as he came back the holy Father beganne very sharpely to rebuke him saying: How hath iniquity [Page 60] entred thy breast: The monke was amazed, and because he had forgott what he had done, he wondred, why he was so reprehended. To whom the holy Father said. What? Was not I present when thou tookest the napkins of the hand maids of God, and didst put them in thy bosome? where vpon he presently fell at the feete of the holy man, and repenting his folly threw away the napkins which he had hidde in his bosome.
How the man of God vnderstood the proud thought of one of his Monkes. CHAP. XX.
ONe day as the venerable Father late in the euening was at his repast, it happened that one of his mōkes who was sonne to à lawyer held the candle to him: and whilest the holy man was eating he standing in that manner beganne by the suggestion of [Page 61] pride to say with in himselfe. Who is [...]e whom I should waite vpon at ta [...]le, or hold the candle vnto with such [...]ttendance? Who am I who should [...]erue him? To whom the man of God [...]resently turning checked him shar [...]ely saying; signe thy breast Brother, what is this you say? make the signe of the cross on your breast. Then he forth with called vpon the Brethren; and willed them to take the candle out of his hande, and bad him for that time to [...]eaue his attendance, and sit downe quietly by him. The monke being asked afterward of the Brethren concerning his thoughts at that time, confessed to them how he was puffed vp with the spirit of pride, and what con [...]emptible words he harboured in his thought against the man of God. By this it was easely to be perceiued that nothing could be kept from the know [...]edge of venerable Benedict, who was [...]ble to penetrate the very secret [...]houghts of the heart.
Of two hundred bushels of meale mir [...] culously brought to the Monastery gate. CHAP. XXI.
AT an other time also in the country of Campania began à grea [...] famine, and great scarcety of victuall [...] so that all the wheate in Benedict hi [...] Monastery was spent, and but fiu [...] loaues of bread remained for the Brethrens refection. When the venerabl [...] Father perceiued them sad, and discontented, he endeauored by à milde an [...] gentle reproache to reprehend thei [...] pusillanimitie, and with faire promise to comfort them saying: why are you sad for want of bread? to day you are in want, but to morrow you shall haue plenty. The next day there were found two hundred sacks of meale before the Monastery gates, by whom God [...] Allmighty sent it as yet no man knoweth. Which when the monkes beheld [Page 63] they gaue thankes to God and by [...]is were taught in their greatest want [...] hope for plenty.
BVt resolue I pray, is it to be thought that this seruant of God [...]ad continually the spiritt of prophe [...], or onely at certaine times with [...]me discontinuance?
THe spirit of prophecy Peter doth not alwayes cast his beames vpon [...]e vnderstanding of the prophets; for [...]s it is written of the holy Ghost. He [...]eatheth where he will; so likewise [...]ust we conceiue also when he plea [...]th. And therefore Nathan being de [...]anded by the king if the might builde [...]he temple, first aduised him to doe [...], afterward forbad him. This was [...]he reason that Helyzaeus knew not [...]he cause why the woman wept; but [Page 64] said to his seruant. Who did oppose [...]e let her alone, for her soule is in anguirh, [...] our Lord hath concealed it from me, a [...] not made it knowne. Thus God Al [...] mighty of his great mercy disposet with singular prouidence; to the en [...] that by giuing the spirit of prophec [...] some times, and at other times with drawing the same, the mindes of th [...] Prophets be both eleuated aboue thē selues; and also be truely humbled, fo [...] by receiuing the spirit they may kno [...] they are inspired by God, and again [...] when they receiue it not, they ma [...] consider what they are of themselues.
IT standeth with good reason wha [...] you haue said; but I beseech you prosecute whatels you remember o [...] the venerable Father Benedict.
How by à Vision he gaue order to contriuc à Monastery. CHAP. XXII.
AN other time the holy Father was requested by à certaine deuout an to send some of his disciples to [...]ild à Monastery in à mannourie of [...]s neare the city Tarracina; to which [...]quest he condescended, and made [...]oise of his monkes whom he sent, [...]pointing them an Abbot with à [...]rouost, and as they were setting for [...]ard on theyr iourney he spake to thē [...]ying: Goe, and vpon such à day I [...]ill come, and shew you where to cō [...]iue the oratory, where the refectory, [...]d lodging for guests, or what els [...]all be necessary. So they receiued his [...]essing and departed in hope to see [...]im at the appointed day, for which [...]ey praepared all thinges they thought [...]t, or necessary for their venerable [...]ather and his company. The night [Page 66] before the appointed day, the man o [...] God appeared in sleepe to him whom he had constituted Abbot and to hi [...] Prouost, and described to them mos [...] exactely how he would haue the building ordered. And when they à wake [...] they related to each other what they had seene: yet not altogether relying vpon that vision, they expected th [...] holy man according to his promise but seeing he came not at his appointed time, they retourned to him very pensiue saying: wee haue expected (Father) your comming as you promised, but you came not to shew vs where and what we should build. The holy man answered. Why Brethren? Why do [...] you say so? Did not I come according to my promise? And When said they came you? Did not I replyed he, appeare to each of you in your sleepe, & described euery place? Goe and according to the direction was giuen you in that vision, contriue the Monastery. A [...] these wordes they were much astonished, and so retourning to the mannour [Page 67] they erected the building according to the reuelation.
I Would gladly be informed how and in what manner he could expresse his mind to them so far of; so that they should both heare, and vnderstand by an apparition.
VVHat is the reason, Peter, thou doest so curiously search out the manner how it was done? It is euident that the spirit is of à more noble and excellent nature then the body. And we are taught by the scripture how the Prophet was taken vp in Iury, and set downe with the dinner he carried with him in Chaldee; who after he had refreshed an other Prophet with his victuals found himselfe againe in Iury. If then Abacuc in à momēt could corporally goe so farre, [Page 68] and carry his dinner; what wonder if the holy man obtained to goe in spirit, & intimate to the spirits of his brethrē what was necessary? That as the other went corporally to conueigh corporall foode, so he might goe in spirit to informe them of things concerning à spirituall life.
I Confesse by this your discourse you haue giuen full satisfaction to my doubt, yet I would gladly know what kind of man he was in his common conuersation.
How certaine Religious women were absolued after their death. CHAP. XXIII.
EVen his ordinary discourse (Peter) had à certaine efficatious vertue, [Page 69] for his hart being eleuated in contemplation, would not let à word passe from him in vaine. Nay if at any time he had vttered any thing by way of threatning, rather then determining, his wordes had the same force and effect as if he had absolutely decreed it. For not far from his Monastery two Nunnes of noble race and parentage liued in à place of their owne, and a certaine religious man prouided them all things for the exteriour; but as in some, nobility of birth causeth basenes in mind, so that those who beare in mind their owne greatnes, do lesse humble themselues in this world: these foresaid Nunnes had not as yet refrained their tongues by à religious habit, but by their vnaduised speches oftentimes prouoked to anger the good man who had care ouer them. Wherefore after he had for à long time endured their contumelious language, he complained to the holy man of the in [...]uryes he suffred; which as soone as the man of God heard, he commanded [Page 70] them forth with saying: haue care of your tongues, for if you doe not amend, I excommunicate you: which sentence of excōmunication not withstanding he did not pronounce, but threaten. Yet for all this they nothing changed in their former conditions, within à few dayes after, departed this life, and were buryed in the church, at such time as in the church à solemne Masse was soong, and the deacon (as the custome is) cryed alowd: if there be any that communicateth not, let him goe forth: then the Nurse of the two virgins (who vsed to make offeringes to our Lord for them) saw them rise out of their graues, and goe forth. This she obserued sundry dayes, that alwayes when the Deacon cryed in that manner, they went out not able to remaine in the church, and calling to mind what the man of God had said vnto them, whilst they were liuing (for he excluded them from communion vnlesse they amended their language and manners) she [Page 71] with great sorrow informed the seruant of God what she had seene who presently with his owne hands gaue offering, and said: goe, and cause this oblation to be offered to our Lord, and they shall be no longer excommunicated. When therefore this offering was made, and the Deacon according to the ceremony cryed out, that such as did not communicate should goe out of the church they were not seene to goe forth any more; whereby it was apparent; that whereas they went not forth with the excommunicated, they were admitted by our Lord to communion.
IT is merueilous strange that this venerable and holy man as yet li [...]ing in this mortall life, should be able [...]o release those who were vnder the inuisible tribunall.
ANd was not he (Peter) in this mortall life to whom it was said: whatsoeuer thou' shalt binde vpon earth, shall be also bound in heauen, and whatsoeuer thou shalt vnbind on earth, shall be also vnbound in heauen. Whose place, and autority in binding, and looseing they possesse, who by faith and vertuous life obtaine the dignity of holy gouernment. And that man (an earthly creature) might receiue this soueraigne power; the Creatour of heauen, and earth came downe from heauen, and for the redemption of man kinde, God himselfe became man, that this spirituall power might be granted to flesh▪ For so Allmighty God condescending (as it were) beneath himselfe, raised our weakenes abowe it selfe.
HIs miraculous power is confirmed with good reason.
How à Boy was cast out of his graue. CHAP. XXIV.
ON à time à certaine younge Monke of his, who was ouer much affected towards his parents, went out of the Monastery without his benediction; and the very same day as soone as he was come to them, he died, and being buried, the day following they found his body cast vp, which they enterred the second time, and the next day after it was found in like manner lying aboue ground as before. Heere vpon they ran streightway, and fell at the feete of the most [Page 74] Father Benedict imploring his aide. to whom the man of God with his owne hand gaue an host of the blessed Sacrament, saying. Goe, and with all reuerence lay this host of the body of our Lord vpon his breast, and so bury him. This done the earth kept his body, and neuer after cast it vp. By this you perceiue (Peter) of what merit this man was with our Lord Iesus Christ, sith the very earth cast forth the body of him who had not receiued the blessing of Benedict.
I Doe plainely perceiue it, and am much astonished therat.
Of à Monke who leauing his Monastery met à Dragon in the way. CHAP. XXV.
ONe of his Monkes of a wandering, and vnconstant disposition would by no meanes abide in the Monastery. And although the holy mā had often reprooued, & admonished him of it, he remained deaf to all perswasions, and oftentimes entreated earnestly to be released from the congregation. So the holy Father ouercome with this importunity in anger bid him be gone. Scarse was he got out of the Monastery, when he met in the way à Dragon that with open mouth made towards him, and seeing it ready to deuoure him, he beganne to quake, & tremble crying out alowde helpe, helpe, for this Dragon will deuoure [Page 76] me. The Brethren vpon this suddain noyse ranne out, yet saw no Dragon, but found the Monke panting, and afrighted; so they brought him back againe to the Monastery, who forth with promised neuer to depart from the Monastery; and from that time he remained alwayes constant in his promise, as who by the prayers of the holy man was made see the Dragon ready to deuoure him, which before he had followed vndiscouered.
How St. Benedict cured à boy of the leprosy. CHAP. XXVI.
I Will also relate what I heard of à very honorable man named Anthonie, who affirmed that à seruant of his Father fell into à leprosie, in so much that his haire fell of, and his skinne wa [...] swolne, so that he could noe longe hide the deformity of his disease dayly [Page 77] increasing- This seruant was sent by the gentlemans Father to the man of God, and by him restored to his perfect health.
How St. Benedict miraculously procured money for à poore man to discharge his debt. CHAP. XXVII.
NOr will I conceale that, which his Disciple Peregrine was wont to relate, how an honest poore man constrained by necessity of à debt, thought his onely remedie was to haue recourse to the man of God; So he came to the monastery, where meeting with the seruant of God, he told him how he was extreamely vrged by his creditour for the payment of twelue shillings. The venerable Father answered him, that in very deed he had not twelue shillings, but yet he comforted his want with good wordes saying: goe, & after two dayes retourne hither [Page 78] againe; for at this present I haue it not to giue you. These two dayes as his custome was he spent in prayer; and vpon the third day, when the poore debter came againe, there was found thirteene shillings vpon à chest of the Monastery, that was full of corne, which the man of God caused to be brought him, and gaue them to the distressed man, that he might pay twelue, and haue one to defray his charges. But to retourne to the relation of such things as I learned of his disciples of whom I spake in the beginning. There was à certaine man had an aduersary, who bare him deadely hatred, and so great was his malice that he gaue him poison in his drinke, which potion although it procured not his death, yet it so altered his colour that his body became all speckled like à leapour. This man was brought to the holy Father, who by his onely touch, caused the diuersity of colours to vanish away, and restored him to his health.
How à glasse bottle cast downe vpon stones was not broken. CHAP. XXVIII.
AT such time as the great famine was in Campania, the man of God gaue all he had to those he saw in want and necessity; in so much that there was no prouision almost left in the spence, saue onely à litle oyle in à glasse vessell; yet when one Agapitus à subdeacon came humbly entreating to haue à litle oyle giuen him, the man of God (who had resolued to giue all vpon earth, that he might haue all in heauen) commanded this litle oyle that was left to be giuen him. The Monke who was dispencier heard his command, but was loath to fulfill. And the holy man à litle after demanded whether he had done what he willed him, the Monke answered that he had not giuen it, saying that if he should [Page 80] haue giuen that, there would be nothing left for the Religious; hereat the good Father much displeased, bad some other take the glasse bottle in which there remained a little oyle & cast it out of the window, that nothing of the fruits of disobedience might be left to pester the Monastery; which was accordingly done: vnder the window was à steepe fall full of huge rough stones, vpon which the glasse fell, yet it remained as whole, and entyre as if it had not bin throwne downe, so that neither the glasse was broke, nor the oyle spilt; which the man of God commanded to be taken vp and giuen to him that asked it. Then calling the Monkes together he rebuked the Religious man before them all for his pride, & want of confidence.
How an empty tunne was filled with oyle. CHAP. XXIX.
HAuing ended the chapter he and all the Monkes fell to their prayers. In the place they prayed was an empty tunne closse couered. As the holy man continued his prayer the couer of the said tunne beganne to be heaued vp by the oyle encreasing vnder it, which runne ouer the brim of the vessel vpon the floore in great aboundance. Which so soone as the seruant of God Benedict beheld, he forth with ended his prayer, and the oyle ceased to runne ouer. Then he admonished the distrustfull, and disobedient Monke to haue confidence in God, and learne humility. So the Brother thus reprehended was much ashamed, because the venerable Father did not onely by word admonish him; but also did miraculously show the power of [Page 82] Allmighty God. Nor could any man afterwardes doubt of what he promised, sith as it were in à moment: for à glasse bottle almost empty he had restored à tunne full of oyle.
How he dispossessed à Monke. CHAP. XXX.
ONe day as he was going to S. Iohns chappell, which stands vpon the very toppe of the mountaine, he mette the subtill enemie vpon à mule in the habit, and comportment of à physitian, carryeing à horne, and à morter, who being demanded whither he went, answered he was going to the Monkes to minister à potion. So the venerable Father Benedict went forward to the chappell to pray, and haueing finished retourned backe in great hast, for the wicked spirit found one of the ancient Monkes drawing water, and praesently he entred into him, threw him downe, and tortured [Page 83] him pittifully. As soone as the holy man retourning from prayer found him thus cruelly tormented, he onely gaue him à blow on the cheeke with his hand, and immediately draue the wicked spirit out of him, so that he durst neuer after retourne.
I Would know whether he obtained these great miracles alwayes by prayer, or did them sometimes onely by the intimation of his will.
THey who are perfectly vnited with God as necessity requireth, worke miracles both wayes; sometimes by prayer, sometimes by power; for sith according to St. Iohn, As many as receiued him, he gaue them power to be the children of God; what wonder is it if they haue the priuiledge, and power to worke miracles who are [Page 84] exalted to the dignity of the children of God. And that both wayes they worke miracles is manifest in St. Peter, who by prayer raysed Tabitha from death; and punished with death Ananias and Saphira for their falshood. For we doe not read that he prayed when they fell downe dead; but onely that he rebuked them for their fault committed. It is euident therefore that these things are done sometimes by power, sometimes by petition; sith that by reproofe he depriued these of their life; and by prayer reuiued the other. But now I will produce two other acts of the faithfull seruant of God Benedict, by which it shall appeare euidently, that some things he could doe by power receaued from heauen, and others by prayer.
How St. Benedict loosed à Husbandman by his onely sight. CHAP. XXXI.
A Certaine Goth named Galla, was of the impious sect of the Arians. This fellow in the time of their king Totila was most malitiously bent against all good, and deuout catholickes; in so much that if any clargie man, or monke came in his sight, he was sure not to escape aliue from him: This man enraged with an insatiable couetousnes of spoile, and pillage, light one day vpon à husbandman whom he tortured with seuerall torments; the man not able to endure the paine, professed that he had cōmitted his goodes to the custody of the seruant of God Benedict, this he faigned to the end he might free himselfe from torments, and prolong his life for some time. Then this Galla gaue ouer tormenting him, and tying his armes together with à [Page 86] strong corde, made him runne before his horse, to shew him who this Benedict was that had receiued his goodes to keepe. Thus the poore man runne before him with his handes bounde, & brought him to the holy mans Monastery, whom he found sitting alone at the Monastery gate, and reading. Then the countryman said to Galla who followed furiously after him: loe this is the holy man Benedict, whom I told you of. The barbarous ruffian looking vpon him with enraged fury, thought to afright him with his vsuall threats, an with hydeous noise cried out vnto him rise, rise, and deliuer vp this fellowes goodes which thou hast taken into thy custody. At these clamorous wordes the man of God suddainely lifted vp his eyes from reading, and saw him with the husbandman whom he kept bound, but as he cast his eye vpon his armes, in à wonderfull manner the cordes beganne to fall of so quickly, that no man could possibly haue so soone vntyed them. When Galla perceiued [Page 87] the man whom he brought [...]ound so suddainely loosened, and at [...]berty, strooke in to feare at the sight of so great power he fell prostrate, and [...]owing his stiff, and cruell neck at the [...]oly mans feete, begged his prayers. Not with standing the holy man rose not from his reading, but called vpon his brethren to bring him to receaue his benediction; when he was brought [...]gaine vnto him, he exhorted him to [...]eaue his barbarous and inhumane [...]ruelty. So pacified by the holy mans [...]dmonition, he departed neuer after [...]resuming to aske any thing of the [...]ountry man, whom the man of God [...]nloosed not by touching, but by cas [...]ing his eye vpon him. Thus you see (Peter) as I said before that those who [...]re the true seruants of Allmightie God, [...]ometimes doe worke miracles by à [...]ommanding power; for he who sit [...]ing still abated the fury of that ter [...]ible Goth, and with his onely looke [...]nloosed the cordes where with the [...]nnocent mans armes were fast pinioned, [Page 88] sheweth euidently by the quick, an [...] speedy exhibition of the miracle, tha [...] he wrought it by à power receiued, & actually resideing in him. Now I wil [...] also shew you how great, and strange [...] miracle he obtained by prayer.
How he raysed à dead man to life. CHAP. XXXII.
AS he was one day in the field labouring with his Brethren, [...] certaine peasant came to the Monastery caryeing in his armes the dead body of his sonne, and with pittiful [...] lamentation for the losse of his onely sonne, inquired for the holy Father Benedict. Vnderstanding that he was in the field, he presently laid downe th [...] dead corps at the Monastery gate, and as one distracted through griefe, beganne to runne to finde out the venerable Father. At the same time the ma [...] [Page 89] of God was coming home with his Brethren from labour, whom when he distressed man espyed, he cryed out [...]nto him, Restore me my sonne, Res [...]ore me my sonne. At the hearing here [...]f the man of God made à stop, and [...]aid: what friend haue I taken your [...]onne from you? The man replyed he [...]s dead, come, and rayse him. When [...]he holy man heard this, he was much greiued, and said, Goe Brethren, goe, [...]his is not à worke for vs but for such [...]s were the holy Apostles. Why will [...]ou impose burdens vpon vs which we [...]annot beare? Not withstanding the [...]han enforced with excessiue greife, [...]erseuered in his earnest petition, swea [...]ing that he would neuer depart vntill [...]e raysed his sonne to life. Then the [...]an of God demanded saying where [...]he? He answered: his body lieth at [...]he Monastery gate. Whither when [...]he man of God with his Brethren was [...]ome, he kneeled downe, and layed [...]imselfe on the body of the child: [...]hen raysing himselfe with his hands [Page 90] held vp towards heauen he prayed: [...] Lord regard not my sinnes but th [...] faith of this man who craueth t [...] haue his sonne restored to life, and restore againe to this body the soul which thou hast taken from it. Scars [...] had he finished these wordes, but a [...] the body of the child beganne to trēbl [...] at the reentry of the soule, that in th [...] sight of all who were present, he wa [...] seen with wonderfull quakeing t [...] pant & breath whom he presently tooke by the hand, & deliuered him à liue & sound to his Father. It seemet [...] to me (Peter) he had not this miracl [...] actually in his power, which he prostrated himselfe to obtaine by prayer.
VVHat you haue said is vndoubtedly true, for you effectually proue, & confirme by deede [...] what was said in wordes. But (I pray certifie me, whether holy men can effect, [Page 91] and obtaine what so ere they will, or desire.
Of the Miracle wrought by his sister Scholastica. CHAP. XVII.
VVHo was euer (Peter,) in this life more sublime in perfection, & sanctitie chan. St. Paule, who not with standing three times craued of our Lord to be free from the motions of the flesh, yet could not obtaine it? To this purpose I must tell you à passage concerning the venerable Father Benedict, that there was some thing he desired, and was not able to accomplish. His sister Scholastica who was consecrated to God from her very childehood, vsed to come once à yeare to see him; vnto whom the man of God was wont to goe to à house not far frō the gate with in the possession of the [Page 92] Monastery. Thither she came one day according to her custome, and her venerable brother like wise with his disciples, where after they had spent the whole day in the prayse of God, and pious discourses, the night drawing on, they tooke their refection together. As they were yet setting at table, and protracting the time with holy conference, the vertuous, and Religious virgin his sister began to importune him saying: I beseech you (good Brother) leaue me not this night, that we may entertaine ourselues vntill next morning in discourses of the ioyes of heauen. To whom he answered. What is this you say, sister? by no meanes can I stay out of my Monastery. At this time the sky was very cleare, and not à cloud was to be seene in the ayre. The holy Nunne therefore hearing her Brothers deniall, layed her hands vpon the table fast closed together, and vpon them inclined her head to make her prayer to Allmighty God: As she raysed vp her [Page 93] head againe from the table, on à suddain beganne such vehement lightning, and thunder, with such aboundance of raine that neither venerable Benedict, nor his Brethren were able to put foote out of doores. For the holy virgin when she leaned her head on her hands, powred forth à flood of teares vpon the table, by which she changed the faire weather into foule, and rainy. For immediately followed that inundation of waters, and such was the coherence with her prayers, and the storme; that as she lifted vp her head, the cracke of thunder was heard; as if the raysing vp of her head, and the bringing downe these floodes of raine had concurred in one and the same instant. The holy man perceiuing that by reason of thunder, and lightning with continuall showres of raine, he could not possibly retourne, was in great anguish of mind, and said vnto her: God Allmighty forgiue you (sister) what is this you haue done? she repleyed, I made my request to you, & you would [Page 94] not heare me; I prayed to Allmighty God, and you see he hath granted it. Now therefore if you can goe forth to the Monastery, and leaue me. But he not able to retourne was forced to stay against his will. Thus it so fell out that they spent the night in watching, and receiued full content in spirituall discourse of heauenly matters. By this it appeares (as I said before) that the holy man desired some thing which he could not obtaine. For if we consider the intent of the venerable Father, without quaestion he would haue had the faire weather to continue in which he came forth. But it pleased Allmighty God, by meanes of à woman miraculously to cause the contrary. And noe wonder if at that time, à woman were more powerfull then he, considering she had à long desire to see him; and therefore sith as St. Iohn affirmeth God is charity with good reason she was more powerfull who loued more.
I Grant it, and am wonderfully taken with your discourse.
How St. Benedict saw the soule of his sister in forme of à doue. CHAP. XXXIV.
THe next day the holy, and Religious virgin went home to her cloister, and the man of God to his Monastery. Three dayes after standing in his cell, he saw the blessed soule of his sister depart out of the body, and informe of à doue ascend, and enter into the caelestiall mansions. Wherefore with ioy congratulating her heauenly glory, he gaue thankes to God in hymnes, and prayses, and straight wayes certified his Brethren of her departure, whom he forth with sent to bring her body to the Monastery, and caused it [Page 96] to be buryed in the same tombe that he had praepared for himselfe. To the end their bodies might not be separated by death, whose mindes were alwayes vnited with God.
How the whole world was represented before his eyes: And of the soule of German Bishop of Capua. CHAP. XXXV.
AN other time Seruandus Deacō, and Abbot of that Monastery (which was built by Liberius sometime à senatour in the country of Campania) vsed often to visit him; for being also illuminated with grace, and heauenly doctrine, he repaired diuers times to the Monastery, that they might mutually communicate one to an other the wordes of life, and at least with sighes, and longing desires, taiste of that sweet food of the caelestial country, whose perfect fruition they were [Page 97] not as yet permitted to enioy. And now the time of rest being come, venerable Benedict went vp to the hygher roome of the tower, and Seruandus had his lodging in the lower, from which there was an open passage to ascend to the hygher, and ouer against the said tower was à large building in which the disciples of both reposed while as yet the Monkes were at rest, the seruant of God Benedict riseing before to the night office, stood at the window, and made his prayer to Allmighty God about midnight, when suddainely he looked forth, and saw à light glancing from aboue so bright, & resplendent, that it not onely dispersed the darkenes of the night, but shined more cleare then the day it selfe. This was à merueilous strange vision, for (as he afterwardes related) the whole world compacted as it were together, was represented to his eyes in one ray or sunne beame. As the venerable Father had his eyes fixed vpon this glorious lustre, he beheld the soule of Germanus [Page 98] Bishop of Capua caryed by Angels to Heauen in a fiery globe. Then for the testimony of so great à miracle, with à lowd voice he called vpon Seruandus the Deacon twise, or thrice by his name, who much astonished thereat, came vp, looked forth, and saw à litle streame of the light then disapearing, at the sight wereof he was strooke into great admiration; and the man of God after he had related to him the whole passage, sent presently to Theoprobus à Religious man in the castle of Cassine, willing him to goe the same night to Capua, and enquire what had happened to the Bishop Germanus. And it fell out so, that he who was sent found the most Reuerend Bishop Germanus dead; & inquiring more exactely, he learned that his departure was the very same moment in which the man of God had seene him ascend.
THis was à strange, and admirable passage; but whereas you said the whole world was at one view represented to his sight, as I neuer experienced the like, so I cannot imagine how, or in what manner this was possible, that the whole vniuerse should be seene at once, and by one man.
TAke this Peter for an assured verity, that to à soule that beholdeth the Creatour, all creatures appeare but narrow; for should we partake neuer so litle of the light of the Creatour, what soeuer is created would seeme very litle, because the soule is enlarged by this beatificall vision, and so delated in the Diuine perfections, that it far transcendes the world, and it selfe also. The soule thus raptin the light of God, is in her interiour lifted vp, and enabled [Page 100] aboue it selfe, and while thus eleuated it contemplates it selfe, it easely comprehendet how litle that is which before it was not able to conceiue. So the Blessed man who in the tower saw that fiery globe with the Angels retourning to heauen, could not possibly haue beheld these things, but onely in the light of God. What wonder then if he saw the world at one view, who was in mind exalted aboue the world. But whereas I said that the whole world compacted as it were together was represented to his eyes, it is not meant that heauen, and earth were streigtened by contraction, but that the mind of the beholder was dilated, which raysed to the sight of Allmighty God, might easely see all things beneath him. It followeth therefore, that the exteriour light which appeared to his senses, proceeded from an inward illumination of mind, by which he was eleuated to hygher misteries, & taught how meanely these inferior things are to be esteemed.
I Blame not now my ignorance which hath bin the occasion of so large, and profitable discourse: But since you haue clearely explicated these things vnto me, I pray, goe forward with your discourse.
How St. Benedict wrote à Rule for his Monkes. CHAP. XXXVI.
I Would willingly (Peter) relate more concerning this holy father, but that I must of purpose omit many things to speake of the acts of others; onely this I would not haue you to be ignorant of, that the man of God amongst so many miracles where with he shined to the world, was also very eminent for his doctrine; for he wrote à Rule for Monkes as cleare in stille, as excellent for discretion. And if any man [Page 102] desire to know more exactely the life, and conuersation of this holy Father, he may there behold it as in à mirrour: for the Blessed man could not possibly teach otherwise then he liued.
How he prophetically foretold his death to his Brethren. CHAP. XXXVII.
THe same yeare in which he departed out of this life, he foretold the day of his death to some of his Disciples who conuersed with him, and to others who were far of, giueing strict charge to those who were present, to keepe in silence what they had heard; and declaring to the absent by what signe they should know when his soule departed out of his body. Six dayes before his departure, he caused his graue to be opened; and immediately after he fell into à feuour, by the violēce where of his strength began to decay, and [Page 103] the infirmity dayly encreasing, the sixtday he caused his Disciples to carie him in to the oratorie. Where he armed himselfe with the pretious body & bloode of our sauiour, then supporting his weake limbes by the armes of his Disciples, he stood vp his handes lifted towards heauen and with wordes of prayer breathed forth his holy soule. The very same day two of his Disciples, the one liueing in the Monastery, the other in à place far remote, had à reuelation in one, and the selfe same manner. For they beheld à glorious way spred with pretious garments, and enlightned with innumerable lampes, stretching directly eastward from his cell vp to heauen. A man of à venerable aspect stood aboue, and asked them whose way that was, but they professing they knew not: This saith he, is the way by which the beloued of God Benedict ascended. Thus as the Disciples who were present saw the departure [Page 104] of the holy man; so also those who were absent, vnderstood it by this signe foretold them. He was buryed in the oratorie of St. Iohn Baptist which himselfe had built vpon the ruines of Apolloes altar. In the caue also in which he formerly liued, euen to this day miracles are wrought vpon such as repaire thither with true faith.
How à madde woman was cured in St. Benedict his caue. CHAP. XXXVIII.
FOr very lately happened this which I now relate. A certaine woman bereft of reason, and altogeather distracted in her senses, runne madde ouer mountaines, and vallies, through woodes, and plaines, day and night, neuer resting, but when she was forced for wearie somenesse [Page 105] to ly downe; one day as she ranged thus madly vp, and downe, she light vpon the caue of Blessed Benedict, and by chance entred, and remained there: The next morning she came out as sound, and perfect in her senses, as if she neuer had bin out of them, and from that time remained all her life in health, and quiet of mind, which she there recouered.
VVHat should be the reason that we experience euen in the patronages of martyrs that they doe not bestow so great fauours by their bodies, as by some of their reliques; yea and doe greater miracles where their bodyes are not; at least not whole, and entyre?
VVHere the bodyes of holy Martyrs lye no doubt (Peter) but there they are able to shew many miracles, as they doe. For to such as haue recourse vnto them with pure intention, they shew many marueilous fauours. But in regard weake soules may doubt whether they be present to heare them or no, in such places where men know their whole bodyes are not: it is necessary for confirmation of their presence to shew more miracles were the weake of faith may haue occasion to doubt. But they who doe stedfastly beleeue in God, encrease their merit in that, although theire bodyes lye not there, yet they assure themselues to be heard by them. Wherefore Trueth it selfe to encrease the faith of his Disciples said, vnto them: if I goe not the Paraclete shall not come to you. For where as it is vndoubtedly [Page 107] certaine, that the Holy Ghost the comforter alwayes proceedeth from the father, and the sonne; why doth God the sonne say, he will goe from them that the Paraclete may come who neuer departeth from the sonne? But because the Disciples conuersing with our Lord in flesh, did desire alwayes to behold him with their corporall eyes it was rightly said vnto them: vnlesse I goe away the Paraclete shall not come. As if he had said plainely: If I withdrawe not my bodily presence, I doe not shew you the loue of the soule; and vnlesse you cease to see mee carnally, you shall neuer learne to loue me spiritually.
YOu say well.
NOw let vs rest a while; that by silence we may be the better enabled for further conference, if we intend to prosecute the miracles of other Saints.