But no judge that loveth justicfe taketh pleasure in cruelty: and the end why the just master commandeth his wicked servant to be punished is, that he may give over his lewd life. If, then, the wicked that are tor- mented in hell fire never come to amend themselves, to what end shall they always burn in those flames? (JOtCjJOtp* Almighty God, because he is merciful and full of pity, taketh no pleasure in the torments of wretched men: but because he is also just, therefore doth he never give over to punish the wicked. All which being condemned to perpetual pains, punished they are for their own wickedness: and yet shall they always there burn in fire for some end, and that is, that all those which be just and God’s servants may in God behold the joys which they possess, and in them see the torments which they have escaped: to the end that they may thereby always acknowledge themselves grateful to God for his grace, in that they perceive through his divine assistance, what sins they have overcome, which they behold in others to be punished everlastingly.
l£)£tCt* And how, 1 pray you, can they be holy and saints, if they pray not for their enemies, whom they see to lie in such torments? when it is said to them: Pray for your enemies} <25tE0OQh They pray for their enemies at such time as their hearts may be turned to fruitful penance, and so be saved: for what purpose else do we pray for our enemies, but, as the Apostle saith, that God may give them repentance to know the truths and recover themselves from the, devil, of whom they are held captive at his will? 2, ♦ 1 like very well of your saying: for how shall they pray for them, who by no means can be converted from their wickedness, and brought to do the works of justice? (SSregorg* You see, then, that the reason is all one, why, in the next life, none shall pray for men condemned for ever to hell fire: that there is now of not praying for the devil and his angels, sentenced to everlasting tor- ments: and this also is the very reason why holy men do not now pray for them that die in their infidelity and known wicked life: for seeing certain it is that they be condemned to endless pains, to what purpose should they pray for them, when they know that no petition will be admitted of God, their just judge? And there- fore, if now holy men living upon earth take no compassion of those that be dead and damned for their sins, when as yet they know that themselves do some thing through the frailty of the flesh, which is also to be judged: how much more straightly and severely do they behold the torments of the damned, when they be themselves delivered from all vice of corruption, and be more nearly united to true justice itself: for the force of justice doth so possess their souls, in that they be so intrinsical with the most just judge, that they list not by any means to do that which they know is not con- formable to his divine pleasure.
Ctoo agannet of Deaths Peter. The reason you bring is so clear, that 1 cannot gainsay it: but now another question cometh to my mind, and that is, how the soul can truly be called immortal, seeing certain it is that it doth die in that perpetual fire.
Chapter jFottg=fitic: hoto the soul is satO to he immortal anh neher to Die: if it be punisheD toith the sentence of Death. <1 <$reprg. Because there be two manner of lives, consequently also there be two manner of deaths. For one kind of life there is, by which we live in God, another which we received by our creation or generation: and therefore one thing it is to live blessedly, and another thing to live naturally. The soul, therefore, is both mortal and immortal: mortal, because it loseth the felicity of an happy life: and immortal, in that it always keepeth his natural life, which can never be lost, no, not when it is sentenced to perpetual death: for in that state, though it hath not a blessed life, yet it doth retain still the former being and natural life: by reason whereof it is enforced to suffer death without death, defect without defect, and end without end: seeing the death which it endureth is immortal, the defect which it suffereth never faileth, and the end which it hath is infinite, and without end* Peter. What man is he, though never so holy, that, cometh to leave this mortal life, hath not just cause to fear the unspeakable sentence of damnation? for although he knoweth what he hath done, yet ignorant he is not, how straightly his works shall be examined and judged.
Chapter jTort^gtr: of a certain fcolp man tfjat teas afraid tofien fje came to Die. § ©regorp. it is even so, Peter, as you say. And yet sometime the only fear of death doth purge the souls of just men from their smaller sins, as you and I have often heard of a certain holy man that was very much afraid when he came to die: and yet, after he was dead, appeared to his disciples in a white stole, reporting to them in what excellent manner he was received, when he departed out of this world.
Cfmptet jfottp* 0 etoen: boto some bp Ditotne retoe* latiort ate Discbargeo from fear at tbeit Deatb. ano of tbe manner botoa tbe monks antbonp, a^erulus, a nD 31obn DeparteD this life. 9 Sometime also almighty God doth by divine revelation strengthen the minds of them that be fearful, to the end that they should not be afraid of death. For a certain monk there was, called Anthony, that lived together with me in my Monastery, who by daily tears laboured to come to the joys of heaven: and when as he did very care- fully and with great zeal of soul meditate upon the sacred scriptures, he sought not so much for cunning and knowledge, as for tears and contrition of heart, that by means thereof his soul might be stirred up and inflamed: and that by contemning all earthly things, he might with the wings of contemplation fly unto the kingdom of heaven. This man upon a night, by revela- tion, was admonished in this manner: “Make yourself ready, because our Lord hath given commandment for your departure”: and when he answered, that he had not wherewith to defray the charges of that journey: straight- ways he heard these comfortable words: “ If you take care for your sins, they be forgiven you ”; which thing though he had heard once, and yet for all that was in great fear, another night he had again the same vision: and so after five days he fell sick of an ague, and as the other monks were praying and weeping about him, he departed this life.
Another monk there was in the same Monastery, called Merulus, who was wonderfully given to tears and bestowing of alms: and no time almost passed him, except it were when he was at meat or asleep, in which Cfjc Death of Certain alonfes he did not sing psalms. This man, by vision in the night, saw a crown made of white flowers to descend upon his head: and straight after falling sick, he died with great quiet and joy of mind. Fourteen years after, when Peter, who now hath the government of my Monastery, went about to make a grave for himself hard by Merulus’ sepulchre, such a fragrant and pleasant smell, as he saith, came out of it, as though it had been a storehouse of all manner of sweet flowers. By which it appeared plainly, that it was very true, which before he had seen by vision in the night.
Likewise in the same Monastery there was another, called John, who was a young man of great towardness, and one that led his life with great circumspection, humility, sweetness, and gravity. This man falling sore sick, saw in his great extremity by vision in the night an old man to come unto him, who touched him with a wand, saying: K Rise up, for you shall not die of this sickness: but make yourself ready, for you have not any long time to stay in this world ”: and forth- with, though the physicians despaired of his health, yet he recovered, and became perfectly well. The vision which he saw he told to others, and for two years following, as I said, he served God in such sort, that his great devotion surpassed his young years. Three years since another monk died, who was buried in the churchyard of the same Monastery, and when we had ended all his funerals, and were departed, this John, as himself with pale face and great trembling told us, remained there still, where he heard that monk which was buried to call him out of the grave: and that it was so indeed, the end following did shew: for ten days after he fell sick of an ague and so departed this life.
Willingly would I learn whether we ought to observe such visions, as be revealed to us by night in our sleep.
Cfje Dialogues of St ©tegotp Chapter JFortp^eigfjt: tofjetfjer Dreams are to bz DelietieD: anD fjoto manp fetnD of Dreams t&ere bz.
ffl (Sregorg* Concerning this point, Peter, you must understand that there are six kind of dreams. For sometime they proceed of too much fulness or emptiness of the stomach: sometime by illusion: sometime both by thought and illusion: sometime by revelation: and sometime both by thought and revelation. The two first all by experience know to be true: and the four latter we find mentioned in holy scripture. For if dreams did not sometime proceed by illusion from our secret enemy, never would the wise man have said: Dreams have made many to err, and hoping in them have they been deceived and again: Tou shall not be sooth- sayers, nor observe dreams: by which words we see how they are to be detested, that are compared with sooth- sayings. Again, if dreams did not sometime proceed both of thought together with illusion, the wise man would not have said: Dreams follow many cares? And if sometime also they did not come by mystical revela- tion, Joseph had never known by dream that he should have been exalted above his brethren: 3 neither the Angel would ever in a dream have admonished the spouse of our Lady to fly away with the child into Egypt. 4 Again, if sometime they did not also proceed both from thoughts and divine revelation, never would the prophet Daniel, disputing of Nabuchodonosor’s dream, have begun from the root of his former thoughts, saying: Thou, O king, diddest begin to think in thy bed y what should happen in times to come; and he that revealeth mysteries did shew thee what things should come: and a little after: Thou diddest see, and behold as it were a great statua: that great statua and high of stature did stand against thee y &c? Wherefore, seeing Daniel doth with reverence insinuate that the Concerning Dreams dream should come to pass, and also declareth from what cogitation it did spring, plainly do we learn that dreams sometimes do come both of thought and revela- tion together. But seeing dreams do grow from such divers roots, with so much the more difficulty ought we to believe them: because it doth not easily appear unto us, from what cause they do proceed. Holy men, indeed, by a certain inward spiritual taste, do discern betwixt illusions and true revelations, by the very voices or representations of the visions themselves: so that they know what they receive from the good spirit, and what they suffer by illusion from the wicked: and therefore, if our mind be not herein very attentive and vigilant, it falleth into many vanities, through the deceit of the wicked spirit: who sometime useth to foretell many true things, that, in the end, he may by some falsehood ensnare our soul.
Chapter jTottpmine: of one tobo in bis dream bad long life promised bim, and pet died sbortlp after, <1 As not long since it is most certain, that it befell to one that lived amongst us, who, being much given to observe dreams, had one night in a dream long life promised him: and when as he had made provision of great store of money for the maintenance of his many days, he was so suddenly taken out of this life, that he left it all behind him, without ever having any use thereof, and carried not with him any good works to the next world.
ljt>Ct0r. I remember very well who it was: but let us, I pray you, prosecute such questions as we began to entreat of: Doth any profit, think you, redound to men’s souls, if their bodies be buried in the church?
Chapter Jfiftp: mbe tber tbe souls teceibe anp commodftp, if tfjeit bodies be butied in tbe cburcb.
<][ (JDtegOtp, Such as die not in mortal sin receive this benefit by having their bodies buried in the church: for €be Dialogues of ©regotp when their friends come thither, and behold their sepulchres, then do they remember them, and pray unto God for their souls: but those that depart this life in the state of deadly sin, receive not any absolution from their sins, but rather be more punished in hell, for having their bodies buried in the church: which thing shall be more plain, if I do briefly tell you what concerning this point hath chanced in our time.
Chapter JFiftp^one: of a certain I3un that teas burieo in tfje church, tohich appeared toith her f)0Dp fjfllf bUtttt* fff Felix, Bishop of Portua, a man of holy life, who was born and brought up in the province of Sabina, saith that there lived in that place a certain Nun, which, though she were chaste of her body, yet had she an ungracious and foolish tongue: which departing this life, was buried in the church: the keeper whereof, the night following, saw her by revelation brought before the holy altar, where she was cut in two pieces, and the one half was burnt in the fire, and the other was not touched at all. Rising up in the morning, he told unto others what a strange vision he had seen, and shewed them the very place in which she was burnt, the marble whereof appeared with the very marks and signs of a fire upon it, as though that woman had been there burnt in very deed with corporal fire. By which we may plainly see, that such as have not their sins pardoned, can reap small benefit by having their bodies after death buried in holy places.
Chapter jFtftg-'ttoo: of the burial of Ualerianus.
<]} John also, an honourable man, one of the governors of this city, and one that is of great gravity and credit, as all know, told me how one Valerianus, that was a gentleman of the city of Bressa, departed this life, whose body for money the Bishop was content should be buried in the church. This Valerianus, even to his very old age, led a light and wanton life: refusing utterly to give €be iBoDp of Ualentfnus over sin and wickedness. That very night in which he was buried, the blessed martyr Faustinus, in whose church his body lay, appeared to the keeper thereof, saying: <c Go, and bid the Bishop cast out that stinking carcass which he hath here buried, and if he will not do it, tell him that thirty days hence he shall die himself/’ This vision the poor man was afraid to report unto the Bishop, and though he were admonished the second time to do it, yet he refused: and so upon the thirtieth day, the Bishop going safe and sound to bed (never fearing any such thing), suddenly departed this life.
Chapter jTiftHt )tee: of the ooOp of Uaientmug, that teas after bis burial cast out of the church* l| There be also at this time here in the city our vener- able brother Venantius, Bishop of Luna, and Liberius, a noble man and one of very great credit: both which do say that themselves know it, and that their servants were present in the city of Genua, when this strange thing happened. One Valentinus, who had an office in the church of Milan, died there, a man in his life time given to wantonness and all kind of lightness, whose body was buried in the church of the blessed martyr Sirus. The midnight following, a great noise was heard in that place, as though some body by force had been drawn out from thence: whereupon the keepers ran thither, to see what the matter was, and when they were come, they saw two very terrible devils, that had tied a rope about his legs, and were drawing him out ot the church, himself in the mean time crying and roaring out: at which sight they were so frighted, that they returned home again to their beds: but when the morning was come, they opened the grave in which Valentinus was buried, but his body they could not find, and therefore they sought without the church to see where it was, and so found it thrown into another place, with the feet still bound as it was drawn out of £fje Dialogues of St ©regotp the church. Out of which, Peter, you may learn that such as die in mortal sin, and cause their bodies to be buried in holy ground, are punished also for that their presumption: the holy places not helping them, but rather the sin of their temerity accusing them.
Cfmpter fiftp^four; of t be boo# of a opet tmrieo in the cfjurcf), tofricf) aftertoaro coulo not be fount)* CJ For another thing also which happened in this city, the company of dyers dwelling here do testify to be most true, and it is concerning one that was the chief of their profession, who departed this life, and was by his wife buried in the church of St. Januarius the martyr, near to the gate of St. Lawrence: whose spirit the night following, in the hearing of the sexton, cried out of his grave, saying: U I burn, I burn ”: and when he con- tinued a long time crying so, the sexton told it to the dyer’s wife, who thereupon sent certain of his own pro- fession to the church, to see in what case his body was in the grave, who so cried out in that pitiful manner: and when they had opened it, there they found his gar- ments safe and sound, which be still kept in the same church, for a perpetual memory of that which happened: but his body by no means could they find, as though it had never been buried there: by which we may gather to what torments his soul was condemned, whose body was in that sort turned out of the church. What profit, then, do holy places bring to them that be buried there, when as those, that be wicked and unworthy, be by God’s appointment thrown out from those sacred places?
What thing is there, then, that can profit and relieve the souls of them that be departed?
Chapter j?iftp=fipe: tobat is available for tfje soul after Death: anD of a priest of Centumcellis, tobo teas oesireo bp a certain man’s spirit, to be bolpen after bis Death, bp the bolp sacrifice: anD of the €be priest of Centuntcellis soul of a monfe calleo Justus. *1 ©tegorg* if the sins after death be pardonable, then the sacred oblation of the holy host useth to help men’s souls: for which cause the souls sometime, of them that be dead, do desire the same: for Bishop Felix, whom we spake of before, saith that a virtuous Priest, who died some two years since, and dwelt in the diocese of the city of Centum- cellis, and was pastor of the church of St. John in the place called Tauriana, told him that himself did use (when he had need) to wash his body in a certain place, in which there were passing hot waters: and that going thither upon a time, he found a certain man whom he knew not, ready to do him service, as to pull off his shoes, take his clothes, and to attend upon him in all dutiful manner. And when he had divers times done thus, the Priest, minding upon a day to go to the baths, began to think with himself that he would not be un- grateful to him that did him such service, but carry him somewhat for a reward, and so he took with him two singing breads: and coming thither he found the man there ready, and used his help as he was wont to do: and when he had washed himself, put on his clothes, and was ready to depart, he offered him for an holy reward that which he had brought, desiring him to take that courteously, which for charity he did give him. Then with a sad countenance, and in sorrowful manner, he spake thus unto him: “ Why do you give me these, father? This is holy bread, and I cannot eat of it, for I, whom you see here, was sometime lord of these baths, and am now after my death appointed for my sins to this place: but if you desire to pleasure me, offer this bread unto almighty God, and be an intercessor for my sins: and by this shall you know that your prayers be heard, if at your next coming you find me not here.” And as he was speaking these words, he vanished out of his sight: so that he, which before Cfje Dialogues of ©t. ©regorp seemed to be a man, shewed by that manner of depar- ture that he was a spirit. The good Priest all the week following gave himself to tears for him, and daily offered up the holy sacrifice: and afterward returning to the bath, found him not there: whereby it appeareth what great profit the souls receive by the sacrifice of the holy oblation, seeing the spirits of them that be dead desire it of the living, and give certain tokens to let us under- stand how that by means thereof they have received absolution.
Here also I cannot but tell you that which happened three years since in mine own Monastery. A certain monk there was, called Justus, one very cunning in physic, and whiles I remained in the Abbey, served me very diligently, attending upon me in my often infirmi- ties and sickness. This man himself at length fell sore sick, so that in very deed he was brought to the last cast. A brother he had, called Copiosus, that had care of him, who yet liveth. Justus perceiving himself past all hope of life, told this brother of his where he had secretly laid up three crowns of gold; but yet they were not so closely conveyed, that they could be concealed from the monks: for they, carefully seeking, and tossing up all his medicines and boxes, found in one of them these three crowns hidden. Which thing so soon as I understood, very much grieved I was, and could not quietly digest so great a sin at his hands, that lived with us in community, because the rule of my Monastery was that all the monks thereof should so live in common, that none in particular might possess anything proper to himself. Being, therefore, much troubled and grieved at that which had happened, I began to think with myself what was best to be done, both for the soul of him that was now dying, and also for the edification and example of those that were yet living. At length I sent for Pretiosus, Prior of the Monastery, and gave him C&c Justus this charge: “ See/’ quoth I, cc that none of our monks do so much as visit Justus in this his extremity, neither let any give him any comfort at all: and when his last hour draweth nigh, and he doth desire the presence of his spiritual brethren, let his carnal brother tell him that they do all detest him, for the three crowns which he had hidden: that, at least before his death, sorrow may wound his heart, and purge it from the sin committed: and when he is dead, let not his body be buried amongst the rest of the monks, but make a grave for him in some one dunghill or other, and there cast it in, together with the three crowns which he left behind him, crying out all with joint voice: c Thy money be with thee unto perdition ’; and so put earth upon him.” In either of which things my mind and desire was, both to help him that was leaving the world, and also to edify the monks yet remaining behind, that both grief of death might make him pardonable for his sin, and such a severe sentence against avarice might terrify and preserve them from the like offence: both which, by God’s goodness, fell out accordingly. For when the foresaid monk came to die, and carefully desired to be commended to the devotions of his brethren, and yet none of them did either visit him, or so much as speak to him: his brother Copiosus told him for what cause they had all given him over: at which words he straightways sighed for his sin, and in that sorrow gave up the ghost. And after his death, he was buried in that manner, as 1 had given in commandment: by which fact all the monks were so terrified, that they began each one to seek out the least and basest things in their cells, and which by the rule they might lawfully keep: and very much they feared, lest some thing they had, for which they might be blamed.
Thirty days after his departure, I began to take com- passion upon him, and with great grief to think of his Cfje Dialogues of ©t. ©regorp punishment, and what means there was to help him: whereupon I called again for Pretiosus, Prior of my Monastery, and with an heavy heart spake thus unto him: cc It is now a good while since that our brother which is departed remaineth in the torments of fire, and therefore we must shew him some charity, and labour what we may to procure his delivery: wherefore go your way, and see that for thirty days following sacri- fice be offered for him, so that no one day pass in which, for his absolution and discharge, the healthful sacrifice be not offered ”: who forthwith departed, and put my commandment in execution. In the mean time, my mind being busied about other affairs, so that I took no heed to the days how they passed: upon a certain night the same monk that was dead, appeared to his brother Copiosus: who, seeing him, enquired of his state in this manner: cc What is the matter, brother? and how is it with you?” to whom he answered thus: <c Hitherto have I been in bad case, but now I am well; for this day have I received the communion ”: with which news Copiosus straightways coming to the Monastery, told the monks: and they diligently counting the days, found it to be that in which the thirtieth sacrifice was offered for his soul: and so, though neither Copiosus knew what the monks had done for him, nor they what he had seen concerning the state of his brother, yet at one and the same time both he knew what they had done, and they what he had seen, and so the sacrifice and vision agreeing together, apparent it was that the dead monk was by the holy sacrifice delivered from his pains.
The things you report be passing strange, and yet full of joy and comfort.
Cfmptet jfiftp-sir: of t&e life anD Departure of TB&fjop Cassius. <1 (Sregorp. And that we should not call in question, or doubt of that which the dead IBaraca t be e^atmer report, we have, for confirmation of the same thing, the facts of the living. For Cassius, Bishop of Narni, a man of holy life, who did usually every day offer sacrifice unto God (and whiles he was at the mysteries of those sacrifices, did also immolate himself in tears), received from our Lord this message by one of his Priests. u Do that thou doest: work that thou workest: let not thy foot cease, let not thy hand cease, upon the nativity of the Apostles thou shalt come unto me, and I will give thee thy reward.” And so, seven years after, upon that very day of the Apostles, after he had ended the solem- nity of Mass and received the mysteries of the sacred communion, he departed this life.
Chapter jTiftp=set)en; of one tfiat to as taken bv bis enemies ana put in prison, tofjose irons feu off at tfje time of t&e sacrifice; ano of onelBaraca, a mariner, tfiat teas fip t fie fioip sacrifice DeltoereD from orotoning, fl That also which I have heard is known to many, to wit, how one was by his enemies taken and put in prison, with irons upon him: for whom his wife caused upon certain days sacrifice to be offered: who, long time after, returning home to his wife, told her upon what days his bolts used to fall off: by whose relation she found that it was upon those very days in which sacrifice had been offered for him. By another thing likewise, which happened seven years since, the very same truth is confirmed. For when Agathus, Bishop of Palermo (as many faithful and religious men both have and still do tell me), was, in the time of my predecessor of blessed memory, commanded to come to Rome, and in his journey fell into such a tempest at sea, that he despaired of ever coming to land: the mariner of the ship, called Baraca (who now is one of the clergy, and serveth in the same church), governed another small vessel, tied to the poop of the former ship: the rope whereof breaking in pieces, away it went with man Cfie Dialogues of ©regotp