Cbaptet jToutteen; boto t&e Dissimulation of feing Cotilas teas Discovered anD founD out Dp nener= able 'Bennet f©tegorp* You must, good Peter, for a little while be silent, that you may know matters yet far more important. For in the time of the Goths, when Totilas, their king, understood that the holy man had the spirit of prophecy, as he was going towards his monastery, he remained in a place somewhat far off, and beforehand sent the father word of his coming: to whom answer was returned, that he might come at his pleasure. The king, as he was a man wickedly disposed, thought he would try whether the man of God were a prophet, as it was reported, or no. A certain man of his guard he had, called Riggo, upon whom he caused his own shoes to be put, and to be apparelled with his other princely robes, commanding him to go as it were himself to the man of God; and to give the better colour to this device, he sent three to attend upon him, who especially were 73 Cfjc Dialogues of %t ©regorp always about the king: to wit, Vultericus, Rudericus, and Blindinus; charging them that in the presence of the ser- vant of God, they should be next about hftn, and behave themselves in such sort as though he had been king Totilas indeed: and that diligently they should do unto him all other services, to the end that both by such duti- ful kind of behaviour, as also by his purple robes, he might verily be taken for the king himself. Riggo, fur- nished with that brave apparel, and accompanied* with many courtiers, came unto the Abbey: at which time the man of God sat a little way off, and when Riggo was come so near that he might well understand what the man of God said, then, in the hearing of them all, he spake thus: “Put off, my good son, put off that apparel, for that which thou hast on, is none of thine.” Riggo, hearing this, fell straightways down to the ground, and was very much afraid, for presuming to go about to mock so worthy a man, and all his attendants and servitors fell down likewise to the earth, and after they were up again, they durst not approach any nearer to his presence: but returned back to their king, telling him with fear, how quickly they were discovered.
C&aptet jfiftecn: jboto tienerable IBennet propfie* Sieo to kins Cotilas, ano also to t&e IBisfiop of Camtsma, sud) tfnngs as toere aftertoato to fall OUt* ^ Then Totilas himself in person went unto the man of God; and seeing him sitting afar off, he durst not come near, but fell down to the ground: whom the holy man (speaking to him twice or thrice) desired to rise up, and at length came unto him, and with his own hands lifted him up from the earth, where he lay prostrate: and then, entering into talk, he reprehended him for his wicked deeds, and in few words told him all that which should befall him, saying: c 5 Much wickedness do you daily commit, and many great sins have you done: now at length give over your sinful life. Into the city of 74 AND KIN<; TOTILA Cbe life and piracies of %t. TBennet Rome shall you enter, and over the sea shall you pass: nine years shall you reign, and in the tenth shall you leave this mortal life.” The king, hearing these things, was wonderfully afraid, and desiring the holy man to commend him to God in his prayers, he departed: and from that time forward he was nothing so cruel as before he had been. Not long after he went to Rome, sailed over into Sicily, and, in the tenth year of his reign, he lost his kingdom together with his life.
The Bishop also of Camisina used to visit the servant of God, whom the holy man dearly loved for his virtuous life. The Bishop, therefore, talking with him of king Totilas, of his taking of Rome, and the destruction of that city, said: “This city will be so spoiled and ruined by him, that it will never be more inhabited.” To whom the man of God answered:[“Rome,” quoth he, “shall not be utterly destroyed byltrangers: but shall be so shaken with tempests, lightnings, whirlwinds, and earth- quakes, that it will fall to decay of itself.” The mysteries of which prophecy we now behold as clear as the day: for we see before our eyes in this very city, by a strange whirlwind the world shaken, houses ruined, and churches overthrown, and buildings rotten with old age we behold daily to fall down^;True it is that Honoratus, by whose relation I had this, saith not that he received it from his own mouth, but that he had it of other monks, which did hear it themselves.
Cfmpter: of a certain clergyman, tofcom oeneratle TBennet for a time DeltOereD from a oetnl At the same time a certain clergyman, that served in the church of Aquinum, was possessed: whom the vener- able man Constantius, Bishop of the same city, sent unto many places of holy martyrs for help: but God’s holy martyrs would not deliver him, to the end that the world might know what great grace was in the servant of God, Bennet: wherefore at length he was brought unto him, 75 Cfje Dialogues of %>t. ©regotp who, praying for help to Jesus Christ our Lord, did forthwith cast the old enemy out of the possessed man’s body, giving him this charge: cc Go your way, and here- after abstain from eating of flesh, and presume not to enter into holy orders, for whensoever you shall attempt any such thing, the devil again will have power over you.” The man departed safe and sound, and because punish- ment fresh in memory useth to terrify the mind, he observed for a time what the man of God had given him in commandment. But after many years, when all his seniors were dead, and he saw his juniors preferred before him to holy orders, he neglected the words of the man of God, as though forgotten through length of time, and took upon him holy orders: whereupon straight- ways the devil that before had left him entered again, and never gave over to torment him, until he had separated his soul from his body.
Peter. This holy man, as I perceive, did know the secret counsel of God: for he saw that this clergyman was delivered to the power of the devil, to the end he should not presume to enter into holy orders.
Why should he not know the secrets of God, who kept the commandments of God: when as the scripture saith: He that cleaveth unto our Lord, is one spirit with him? 1 PCtCt. If he that cleaveth unto our Lord, be one spirit with our Lord, what is the meaning of that which the Apostle saith: Who knoweth the sense of our Lord y or who hath been his counsellor? 2 for it seemeth very incon- venient to be ignorant of his sense, to whom being so united he is made one thing.
©regorp. Holy men, in that they be one with our Lord, are not ignorant of his sense: for the same Apostle saith 3: For what man knoweth those things which belong to man, but the spirit of man which is in him? Even so y the 1 Cor. 6. 2 Rom. ii, 34. 3 1 Cor. 2, 9-1 1.
76 €&e life ano piracies of St* iBennet things which belong to God y no man knoweth, but the spirit of God. And to show also that he knew such things as belong to God, he addeth straight after: But we have not received the spirit of this world y but the spirit which is of God. And for this cause, again he saith: that eye hath not seen y nor ear heard y nor it hath ascended into the heart of man y those things which God hath prepared for them that love him y but God hath revealed to us by his spirit Petet* If, then, the mysteries of God were revealed to the same Apostle by the spirit of God, why did he then, entreating of this question, set down these words before- hand, saying: O the depth of the riches of the wisdom and knowledge of God: how incomprehensible be his judgments y and his ways investigable? And again, whiles I am thus speaking of this matter, another question cometh to my mind: for the prophet David said to our Lord: With my lips have I uttered all the judgments of thy mouth. Where- fore, seeing it is less to know, than to utter: what is the reason that St. Paul affirmeth the judgments of God to be incomprehensible; and yet David saith that he did not know only them, but also with his lips pronounce them? (£)tC0OCP* To both these questions I have already briefly answered, when I said that holy men, in that they be one with our Lord, are not ignorant of the sense of our Lord. For all such, as do devoutly follow our Lord, be also by devotion one with our Lord; and yet for all this, in that they are laden with the burthen of their corruptible flesh, they be not with God: and so in that they be joined with him, they know the secret judgments of God, and in that they be separated from God, they know them not: for seeing they do not as yet perfectly penetrate his secret mysteries, they give testimony that his judgments be incomprehensible. But those that do with their soul adhere unto him, and cleaving unto the sayings of the holy scripture, or to secret revelations, acknowledge what they receive: such persons both know 77 these things and do utter them: for those judgments which God doth conceal they know not, and those which he doth utter they know: and therefore the prophet David, when he had said: I have with my lips uttered all the judgments; 1 headdeth immediately, of thy mouth: as though he should plainly say: Those judgments I may both know and utter, which I knew thou didst speak, for those things which thou dost not speak, without all question, thou dost conceal from our knowledge. Wherefore the saying of David and St. Paul agree together: for the judgments of God are incomprehensible; and yet those which himself with his own mouth vouchsafeth to speak, are uttered with men’s tongues: because men may come to the knowledge of them, and being revealed, they may be uttered, and by no means can be kept secret.
Now I see the answer to my question. But I pray you to proceed, if anything yet remaineth to be told of his virtue and miracles.
Cbaptet ^etienteen: boto tfje man of ®oO, IBennet, DID fotetell t fie suppression of one of fits OtOn 2tt)bCPS. <£>tegOtp. A certain noble man called Theoprobus was by the good counsel of holy Bennet converted: who, for his virtue and merit of life, was very intrinsical and familiar with him. This man upon a day, coming into his cell, found him weeping very bitterly. And having expected a good while, and yet not seeing him to make an end (for the man of God used not in his prayers to weep, but rather to be sad), he demanded the cause of that his so great heaviness, to whom he answered straightway, saying: “All this Abbey which I have built, and all such things as I have made ready for my brethren, are by the judgment of almighty God delivered to the gentiles, to be spoiled and overthrown: and scarce could I obtain of God to have their lives spared, that should then live in it.” His words Theoprobus then heard, 78 ST. PLACIDUS (Vatican Gallery, Rome) €fre life and 9@itac!e0 of §>t. TBennet but we 'see them to be proved most true, who know that very Abbey to be now suppressed by the Lombards. For not long since, in the night time, when the monks were asleep, they entered in, and spoiled all things, but yet not one man could they retain there, and so almighty God fulfilled what he promised to his faithful servant: for though he gave them the house and all the goods, yet did he preserve their lives. In which thing I see that Bennet imitated St. Paul: whose ship 1 though it lost all the goods, yet, for his comfort, he had the lives of all that were in his company bestowed upon him, so that no one man was cast away.
C&aoter eighteen: poto fllesseD IBennet feneto tfle piDinff atoap of a flagon of tome* <1 Upon a certain time, Exhilaratus our monk, a lay-brother, whom you know, was sent by his master to the monastery of the man of God, to carry him two wooden bottles, commonly called Wagons, full of wine: who in the way, as he was going, hid one of them in a bush for himself, and pre- sented the other to venerable Bennet: who took it very thankfully, and, when the man was going away, he gave him this warning: “Take heed, my son,” quoth he, “ that thou drinkest not of that flagon which thou hast hidden in the bush: but first be careful to bow it down, and thou shalt find what is within it.” The poor man, thus pitifully confounded by the man of God, went his way, and coming back to the place where the flagon was hidden, and desirous to try the truth of that was told him, as he was bowing it down, a snake straightways leaped forth. Then Exhilaratus perceiving what was gotten into the wine, began to be afraid of that wicked- ness which he had committed.
F Chapter Nineteen: poto tfte man of <£od fen eto ' tfmt one of W e@onfe 0 pad received certain fmnd= feerefneft. flf Not far from his Abbey, there was a 79 Cf )t Dialogues of St ©regorp village, in which very many men had, by the sermons of Bennet, been converted from idolatry to the true faith of Christ. Certain Nuns also there were in the same town, to whom he did often send some of his monks to preach unto them, for the good of their souls. Upon a day, one that was sent, after he had made an end of his exhortation, by the entreaty of the Nuns took certain small napkins, and hid them for his own use in his bosom: whom, upon his return to the Abbey, the man of God very sharply rebuked, saying: ££ How cometh it to pass, brother, that sin is entered into your bosom?” At which words the monk was much amazed: for he had quite forgotten what he had put there; and therefore knew not any cause why he should deserve that reprehension: whereupon the holy man spake to him in plain terms, and said: ££ Was not I present when you took the handkerchiefs of the Nuns, and put them up in your bosom for your own private use? ” The monk, hearing this, fell down at his feet, and was sorry that he had behaved himself so indiscreetly: forth he drew those napkins from his bosom, and threw them all away.
Cfmptet Ctuentp; fjoto bolp IBmntt fen eto tbe prouD thought of one of bis eponfes* q Upon a time, whiles the venerable Father was at supper, one of his monks, who was the son of a great man, held the candle: and as he was standing there, and the other at his meat, he began to entertain a proud cogitation in his mind, and to speak thus within himself: ££ Who is he, that I thus wait upon at supper, and hold him the candle? and who am I, that 1 should do him any such service? ” Upon which thought straightways the holy man turned himself, and with severe reprehension spake thus unto him: C£ Sign your heart, brother, for what is it that you say? Sign your heart ”: and forthwith he called another of the monks, and bad him take the 80 Cbe life ano piracies of IBennet candle out of his hands, and commanded him to give over his waiting, and to repose himself: who being demanded of the monks, what it was that he thought, told them, how inwardly he swelled with pride, and what he spake against the man of God, secretly in his own heart. Then they all saw very well that nothing could be hidden from venerable Bennet, seeing the very sound of men’s inward thoughts came unto his ears.
Chapter Ctoetit^one: of ttoo hunDreo bushels of meal, founD before the man of ®oD’s cell, «I At another time, there was a great dearth in the same country of Campania: so that all kind of people tasted of the misery: and all the wheat of Bennet’s monastery was spent, and likewise all the bread, so that there re- mained no more than five loaves for dinner. The venerable man, beholding the monks sad, both rebuked them modestly for their pusillanimity, and again did comfort them with this promise: “Why,” quoth he, a are you so grieved in your minds for lack of bread? Indeed, to-day some want there is, but to-morrow you shall have plenty ”: and so it fell out, for the next day two hundred bushels of meal was found in sacks before his cell door, which almighty God sent them: but by whom, or what means, that is unknown to this very day: which miracle when the monks saw, they gave God thanks, and by this learned in want, not to make any doubt of plenty.^ IPCtCt* Tell me, I pray you, whether this servant of God had always the spirit of prophecy, when himself pleased, or only at certain times?
<£>tegOt£* The spirit of prophecy doth not always illuminate the minds of the prophets; because, as it is written of the Holy Ghost that he breatheth where he willy 1 so we are also to know that he doth breathe likewise for what cause, and when he pleaseth. And F Cbe Dialogues of @>t ©regorp hereof it cometh, that when king David demanded of Nathan 1 whether he might build a temple for the honour of God, the prophet Nathan gave his consent; and yet afterward utterly forbad it. From hence likewise it proceedeth that, when Heliseus saw the woman weep- ing, and knew not the cause, he said to his servant that did trouble her: Let her alone^for her soul is in griefs and God hath concealed it from me, and hath not told me? Which thing almighty God of great piety so disposeth: for giving at some times the spirit of prophecy, and at other times withdrawing it, he doth both lift up the prophets minds on high, and yet doth preserve them in humility: that by the gift of the Spirit, they may know what they are by God’s grace: and at other times, destitute of the same Spirit, may understand what they are of themselves.
There is very great reason for that you say. But, I pray you, let me hear more of the venerable man Bennet, if there be anything else that cometh to your remembrance.. 1 Cfcaptet Ctoentp^ttoo: f)oto, bp tristion, toenetable IBennet OfeposeD tf je butltung of tbe abbep of Catarina* ©regorp* At another time he was de- sired by a certain virtuous man, to build an Abbey for his monks upon his ground, not far from the city of Taracina. The holy man was content, and appointed an Abbot and Prior, with divers monks under them: and when they were departing, he promised that, upon such a day, he would come and shew them in what place the oratory should be made, and where the refectory should stand, and all the other necessary rooms: and so they, taking his blessing, went their way; and against the day appointed, which they greatly expected, they made all such things ready as were necessary to entertain him, and those that should come in his company. But the very night before, the man of God in sleep appeared to 82 Cbe life anD piracies of ©t IBennet the Abbot and the Prior, and particularly described unto them where each place and office was to be builded. And when they were both risen, they conferred together what either or them had seen in their sleep: but yet not giving full credit to that vision, they expected the man of God himself in person, according to his promise. But when they saw that he came not, they returned back unto him very sorrowfully, saying: “We expected, father, that you should have come according to promise, and told us where each place should have been built, which yet you did not.” To whom he answered: “ Why say you so, good brethren? Did not I come as I promised you?” And when they asked at what time it was: “Why,” quoth he, “did not I appear to either of you in your sleep, and appointed how and where every place was to be builded? Go your way, and ac- cording to that platform which you then saw, build up the abbey.” At which word they much marvelled, and returning back, they caused it to be builded in such sort as they had been taught of him by revelation.
Gladly would I learn, by what means that could be done: to wit, that he should go so far to tell them that thing in their sleep, which they should both hear and know by vision.
©tCffOtp* Why do you, Peter, seek out and doubt, in what manner this thing was done? For certain it is, that the soul is of a more noble nature than the body. And by authority of scripture we know that the prophet Abacuck was carried from Judea with that dinner which he had, and was suddenly set in Chaldea; 1 by which meat the prophet Daniel was relieved: and presently after was brought back again to Judea. If, then, Abacuck could in a moment with his body go so far, and carry provision for another man’s dinner: what marvel is it, if the holy father Bennet obtained grace to go in spirit 1 Daniel 14, 32-38 (Vulgate).
83 Cfie Dialogues of ©t ©tegotg and to inform the souls of his brethren that were asleep, concerning such things as were necessary: and that as Abacuck about corporal meat went corporally, so Bennet should go spiritually about the dispatch of spiritual business?
Ipetet* i confess that your words have satisfied my doubtful mind. But I would know what manner of man he was in his ordinary talk and conversation.
CijaptetCtocntp^taree: of certain Burts absoltieD after tfreir oeatfh <1 ©regorg* His common talk, Peter, was usually full of virtue: for his heart conversed so above in heaven, that no words could in vain proceed from his mouth. And if at any time he spake aught, yet not as one that determined what was best to be done, but only in a threatening manner, his speech in that case was so effectual and forcible, as though he had not doubtfully or uncertainly, but assuredly pronounced and given sentence. For not far from his Abbey, there lived two Nuns in a place by themselves, born of worshipful parentage: whom a religious good man did serve for the dispatch of their outward business. But as nobility of family doth in some breed ignobility of mind, and maketh them in conversation to show less humility, because they remember still what superiority they had above others: even so was it with these Nuns: for they had not yet learned to temper their tongues, and keep them under with the bridle of their habit: for often did they by their indiscreet speech provoke the foresaid religious man to anger; who having borne with them a long time, at length he complained to the man of God, and told him with what reproachful words they entreated him: whereupon he sent them by and by this message, saying: <c Amend your tongues, otherwise I do excom- municate you”; which sentence of excommunication notwithstanding, he did not then presently pronounce against them, but only threatened if they amended not 84 Cfjc Hire anD piracies of St IBennet themselves. ^ But they, for all this, changed their con- ditions nothing at all: both which not long after de- parted this life, and were buried in the church: and when solemn mass was celebrated in the same church, and the Deacon, according to custom, said with loud voice: “ If any there be that do not communicate, let them depart ”: the nurse, which used to give unto our Lord an offering for them, beheld them at that time to rise out of their graves, and to depart the church. Having often times, at those words of the Deacon, seen them leave the church, and that they could not tarry within, she remem- bered what message the man of God sent them whiles they were yet alive. For he told them that he did de- prive them of the communion, unless they did amend their tongues and conditions. Then with great sorrow, the whole matter was signified to the man of God, who straightways with his own hands gave an oblation, say- ing: “ Go your ways, and cause this to be offered unto our Lord for them, and they shall not remain any longer excommunicate ”: which oblation being offered for them, and the Deacon, as he used, crying out, that such as did not communicate should depart, they were not seen any more to go out of the church: whereby it was certain that, seeing they did not depart with them which did not communicate, that they had received the com- munion of our Lord by the hands of his servant.
It is very strange that you report: for how could he, though a venerable and most holy man, yet living in mortal body, loose those souls which stood now before the invisible judgment of God?
©regotp, Was he not yet, Peter, mortal, that heard from our Saviour: Whatsoever thou shalt hind upon earthy it shall he hound also in the heavens: and whatsoever thou shalt loose in earthy shall he loosed also in the heavens? 1 whose place of binding and loosing those have at this time, 85 which by faith and virtuous life possess the place of holy government: and to bestow such power upon earthly men, the Creator of heaven and earth descended from heaven to earth: and that flesh might judge of spiritual things, God, who for man’s sake was made flesh, vouch- safed to bestow upon him: for from thence our weak- ness did rise up above itself, from whence the strength of God was weakened under itself.
Peter. For the virtue of his miracles, your words do fturtaltoas cast out of Iris graue* <£regorp* Upon a certain day, a young boy that was a monk, loving his parents more than reason would, went from the Abbey to their house, not craving the father’s blessing before- hand: and the same day that he came home unto them, he departed this life. And being buried, his body, the next day after, was found cast out of the grave; which they caused again to be put in, and again, the day follow- ing, they found it as before. Then in great haste they went to the man of God, fell down at his feet, and with many tears beseeched him that he would vouchsafe him that was dead of his favour. To whom the man of God with his own hands delivered the holy communion of our Lord’s body, saying: u Go, and lay with great reverence this our Lord’s body upon his breast, and so bury him which when they had done, the dead corpse after that remained quietly in the grave. By which you perceive, Peter, of what merit he was with our Lord Jesus Christ, seeing the earth would not give entertainment to his body, who departed this world out of Bennet’s favour. PCtCL I perceive it very well, and do wonderfully admire it.
Cfmpter €toent2*0oe; jfjoto a agonk, forsaking t&e atibep, met foitf) a Dragon in tfje toap. q Gregory.
A certain monk there was so inconstant and fickle of mind, 86 Ct)e Life anD e@iracies of 16ennet that he would needs give over the Abbey; for which fault of his, the man of God did daily rebuke him, and often times gave him good admonitions: but yet, for all this, by no means would he tarry amongst them, and therefore continual suit he made that he might be dis- charged. The venerable man upon a time, wearied with his importunity, in anger bad him depart; who was no sooner out of the Abbey gate, but he found a dragon in the way expecting him with open mouth, which being about to devour him, he began in great fear and trem- bling to cry out aloud, saying: “ Help, help! for this dragon will eat me up.” At which noise the monks run- ning out, dragon they saw none, but finding him there shaking and trembling, they brought him back again to the Abbey, who forthwith promised that he would never more forsake the monastery, and so ever after he continued in his profession: for by the prayers of the holy man, he saw the dragon coming against him, whom before, when he saw not, he did willingly follow.
Cfmpter £toe nty^sir: fcoto bolp IBennet cureD a t)0P Of tftC lOptOSg* But I must not here pass over with silence that which 1 had by relation of the honour- able man, Anthony, who said that his father’s boy was so pitifully punished with a leprosy, that all his hair fell off, his body swelled, and filthy corruption did openly come forth. Who being sent by his father to the man of God, he was by him quickly restored to his former health. % Chapter Ctoentp^setien: fjoto IBennet founD money miraculously to relieve a poor man.
<][ Neither is that to be omitted, which one of his dis- ciples called Peregrinus used to tell: for he said that, upon a certain day, an honest man, who was in debt, found no other means to help himself, but thought it his best way to acquaint the man of God with his necessity: where- upon he came to the Abbey, and finding the servant of almighty God, gave him to understand, how he was 87 troubled by his creditor for twelve shillings which he did owe him. To whom the venerable man said that himself had not so much money, yet giving him comfortable words, he said: “ Go your ways, and after two days come to me again, for I can not presently help you in which two days, after his manner, he bestowed himself in prayer: and when upon the third day the poor man came back, there were found suddenly upon the chest of the Abbey, which was full of corn, thirteen shillings: which the man of God caused to be given to him that required but twelve, both to discharge his debt, and also to defray his own charges. But now will I return to speak of such things as I had from the mouth of his own scholars, mentioned before in the beginning of this book. A certain man there was who had an enemy that did notably spite and malign him, whose damnable hatred proceeded so far, that he poisoned his drink, which, although it killed him not, yet did it change his skin in such sort that it was of many colours, as though he had been infected with a leprosy: but the man of God restored him to his former health: for so soon as he touched him, forthwith all that variety of colours departed from his body.J^ Chapter Ctoent^etght; hoto a cruet of glass teas throton upon the stones, ant) not broken. <1 At such time as there was a great dearth in Campania, the man of God had given away all the wealth of the Abbey to poor people, so that in the cellar there was nothing left but a little oil in a glass. A certain sub-deacon called Agapitus came unto him, instantly craving that he would bestow a little oil upon him. Our Lord’s servant, that was resolved to give away all upon earth, that he might find all in heaven, commanded that oil to be given him: but the monk that kept the cellar heard what the father commanded, yet did he not perform it: who inquiring not long after whether he had given that which he willed, the monk told him that he had not, 88 €be life ano Miracle© of TBennet adding that if he had given it away, that there was not any left for the Convent. Then in an anger he commanded others to take that glass with the oil, and to throw it out at the window, to the end that nothing might remain in the Abbey contrary to obedience. The monks did so, and threw it out at a window, under which there was an huge downfall, full of rough and craggy stones upon which the glass did light, but yet continued for all that so sound as though it had never been thrown out at all, for neither the glass was broken nor any of the oil shed. Then the man of God did command it to be taken up again, and, whole as it was, to be given unto him that desired it, and in the presence of the other brethren he reprehended the disobedient monk, both for his infidelity, and also for his proud mind.
Cbaptet Ctoentpmine: boto an ernptp barrel toas filleo toitb oil <1 After which reprehension, with the rest of his brethren he fell to praying, and in the place where they were, there stood an empty barrel with a cover upon it: and as the holy man continued in his prayers, the oil within did so increase, that the cover began to be lifted up, and at length fell down, and the oil, that was now higher than the mouth of the barrel, began to run over upon the pavement, which so soon as the servant of God, Bennet, beheld, forthwith he gave over his prayers, and the oil likewise ceased to overflow the barrel. Then he did more at large admonish that mistrusting and disobedient monk, that he would learn to have faith and humility, who upon so wholesome an admonition was ashamed, because the venerable father had by miracle shown the power of almighty God, as before he told him when he did first rebuke him: and so no cause there was why any should afterward doubt of his promise, seeing at one and the same time, for a small glass almost empty which he gave away, he bestowed upon them an whole barrel full of oil.
89 from a Dd3il* ^ Upon a certain time, as he was going to the oratory of St. John, which is in the top of the mountain, the old enemy of mankind upon a mule, like a physician, met him, carrying in his hand an horn and a mortar. And when he demanded whither he was going: “To your monks,” quoth he, “to give them a drench.” The venerable father went forward to his prayers, and when he had done, he returned in all haste, but the wicked spirit found an old monk drawing of water, into whom he entered, and straightways cast him upon the ground, and grievously tormented him. The man of God coming from his prayers, and seeing him in such pitiful case, gave him only a little blow with his hand, and at the same instant he cast out that cruel devil, so that he durst not any more presume to enter in.^ tCt* I would gladly know, whether he obtained always by prayer, to work such notable miracles; or else some- times did them only at his will and pleasure.