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 venerable 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 continued a long time crying so, the sexton told it to the dyer’s wife, who thereupon sent certain of his own profession to the church, to see in what case his body was in the grave, who so cried out in that pitiful manner: and when they had opened it, there they found his garments safe and sound, which be still kept in the same church, for a perpetual memory of that which happened: but his body by no means could they find, as though it had never been buried there: by which we may gather to what torments his soul was condemned, whose body was in that sort turned out of the church. What profit, then, do holy places bring to them that be buried there, when as those, that be wicked 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 Centumcellis, 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 ungrateful to him that did him such service, but carry him somewhat for a reward, and so he took with him two singing breads: and coming thither he found the man there ready, and used his help as he was wont to do: and when he had washed himself, put on his clothes, and was ready to 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 departure 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 understand 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 infirmities and sickness. This man himself at length fell sore sick, so that in very deed he was brought to the last cast. A brother he had, called Copiosus, that had care of him, who yet liveth. Justus perceiving himself past all 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 compassion 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 sacrifice 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 solemnity 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 and all, and amongst the huge mountains of waters, quickly vanished out of sight. The ship in which the Bishop was, after many great dangers, at length arrived all weather-beaten at the island of Ostica: and when three days were past, and the Bishop could hear no news of the foresaid mariner that was so violently carried away with the storm, nor see him in any part of the sea, very sorry he was, and verily believed that he had been drowned: and so upon great charity bestowed one thing upon him being yet alive, which was not due unto him until he was dead: for he willed that the sacrifice of the healthful oblation should be offered unto almighty God for the absolution of his soul: which being done accordingly, and the ship new rigged, away he departed for Italy, where, arriving at Portua, he found the mariner alive, whom he verily supposed to have been drowned: upon which good chance altogether unlooked for, very glad he was, and demanded of him, how it was possible that he could escape so many days, in so great a danger and so terrible a tempest: who told him, how in that storm he was tossed with that little ship which he governed, and how he did swim with it being full of water: and so often as it was turned upside down, how he gat upon the keel, and held fast there: adding also that, by striving and labouring thus continually day and night, at length, with watching and hunger, his strength began to fail him: and then he told how, by the singular providence and mercy of God, he was preserved from drowning: for as even to this very day he still affirmeth, so then did he verify the same to the Bishop, telling him in this manner. “ As I was,” quoth he, “ striving and labouring in the sea, and my strength began to fail me, suddenly I became so heavy of mind, that methought I was neither waking nor yet asleep: and being in that case in the midst of the sea, I saw one come, who brought me bread to refresh my of tbe Sacrifice tired body: which so soon as I had eaten, I recovered my strength again; and not long after, a ship passing r j°°^ me * n> anc ^ so was ^ delivered from that danger of death and set safe a land. The Bishop, hearing this, enquired upon what day this strange thing happened, and he found by his relation, that it was that very day in which the Priest in the island of Ostica did sacrifice for him unto God, the host of the holy oblation.
That which you report, myself also heard at my being in Sicily.
I, for my part, do verily believe, that the reason why, by God’s providence, this thing falleth out thus apparently to them that be living, and think nothing thereof, is that all may know how, if their sins be not irremissible, that they may after death obtain pardon and absolution for them, by the oblation of the holy sacrifice. But yet we have here to note, that the holy sacrifice doth profit those kind of persons after their death, who in their life time obtained that such good works as were by their friends done for them might be available to their souls, after they were out of this world.
Chapter Jfiftp=eight: of the tiirtue anD mgsterp of the holp sacrifice, f And here also we have diligently to consider, that it is far more secure and safe that every man should do that for himself whiles he is yet alive, which he desireth that others should do for him after his death. For far more blessed it is, to depart free out of this world, than being in prison to seek for release: and therefore reason teacheth us, that we should with our whole soul contemn this present world, at least because we see that it is now gone and past: and to offer unto God the daily sacrifice of tears, and the daily sacrifice of his body and blood. For this sacrifice doth especially save our souls from everlasting damnation, which in mystery doth renew unto us the Cfje Dialogic of ©regorp death of the Son of God: who although being risen from death, doth not now die any more, nor death shall not any further prevail against him: yet living in himself immortally, and without all corruption, he is again sacrificed for us in this mystery of the holy oblation: for there his body is received, there his flesh is distributed for the salvation of the people: there his blood is not now shed betwixt the hands of infidels, but poured into the mouths of the faithful. Wherefore let us hereby meditate what manner of sacrifice this is, ordained for us, which for our absolution doth always represent the passion of the only Son of God: for what right believing Christian can doubt, that in the very hour of the sacrifice, at the words of the Priest, the heavens be opened, and the quires of Angels are present in that mystery of Jesus Christ; that high things are accompanied with low, and earthly joined to heavenly, and that one thing is made of visible and invisible?
Chapter jFiftpmftte: boto toe ougfit to procure sorroto of fceart, at tbe time of tfie polp mpsteries: anD of tbe custoop of our soul after contrition.
€J But necessary it is that, when we do these things, we should also, by contrition of heart, sacrifice ourselves unto almighty God: for when we celebrate the mystery of our Lord’s passion, we ought to imitate what we then do: for then shall it truly be a sacrifice for us unto God, if we offer ourselves also to him in sacrifice. Careful also must we be, that after we have bestowed some time in prayer, that, as much as we can by God’s grace, we keep our mind fixed in him, so that no vain thoughts make us to fall unto dissolution, nor any foolish mirth enter into our heart: lest the soul, by reason of such transitory thoughts, lose all that which it gained by former contrition. For so Anne deserved to obtain that which she craved at God’s hand, because after her tears jfotgtoeness of she preserved herself in the former force of her soul: for of her thus it is written: And her looks were not any more changed to divers things} She therefore, that forgot not what she desired, was not deprived of that gift which she requested.
Chapter: tfjat toe ougfjt to patDon other men their sins, that toe map obtain remission of OUt Otom f We have also further to know, that he doth rightly and in good sort demand pardon for his own sin, who doth forgive that which hath been done against himself. For our gift is not received, if, before, we free not our soul from all discord and lack of charity: for our Saviour saith: If thou offer thy gift at the altar, and there thou remember that thy brother hath aught against thee, leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift } Wherein we have to consider, that whereas all sin by a gift is loosed, how grievous the sin of discord is, for which no gift is received: and therefore we ought, in soul and desire, to go unto our neighbour though he be far off, and many miles distant from us, and there to humble ourselves before him, and to pacify him by humility and hearty good will, to the end that our Creator, beholding the desire of our mind, may forgive us our own sin, who receiveth a gift for sin. And our Saviour himself teacheth us, how that servant, which did owe ten thousand talents, by penance obtained of his Lord the forgiveness of that debt: but yet because he would not forgive his fellow-servant an hundred pence, which were due to him, that was again exacted at his hands, which before was pardoned. 3 Out of which sayings we learn, that if we do not from our heart forgive that which is committed against us, how that is again required at our hands, whereof before we were glad that by penance we had obtained pardon and remission.
€f)e Dialogues of ®regorp Wherefore, whiles time is given us, whiles our judge doth bear with us, whiles he that examineth our sins doth expect our conversion and amendment: let us mollify with tears the hardness of our heart, and with sincere charity, love our neighbours: and then dare I speak it boldly, that we shall not have any need of the holy sacrifice after our death: if, before death, we offer up ourselves for a sacrifice unto almighty God.
«I it)erc cno the Dialogues of §)aint ^regorp.