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 . Wherefore, 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?
GREGORY. 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 |78 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 ; he addeth 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.
PETER. 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.
Chapter Seventeen: how the man of God, Benedict, did foretell the suppression of one of his own Abbeys.
GREGORY. A certain noble man called Theoprobus was by the good counsel of holy Benedict 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, |79 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 Benedict imitated St. Paul: whose ship 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.
Chapter Eighteen: how blessed Benedict knew the hiding away of a flagon of wine.
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 flagons, full of wine: who in the way, as he was going, hid one of them in a bush for himself, and presented the other to venerable Benedict: 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 wickedness which he had committed.
Chapter Nineteen: how the man of God knew that one of his Monks had received certain handkerchiefs.
Not far from his Abbey, there was a |80 village, in which very many men had, by the sermons of Benedict, 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.
Chapter Twenty: how holy Benedict knew the proud thought of one of his Monks.
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 I should do him any such service?" Upon which thought straightways the holy man turned himself, and with severe reprehension spake thus unto him: "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 |81 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 Benedict, seeing the very sound of men's inward thoughts came unto his ears.
Chapter Twenty-one: of two hundred bushels of meal, found before the man of God's cell.
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 Benedict's monastery was spent, and likewise all the bread, so that there remained 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, "are you so grieved in your minds for lack of bread? Indeed, today some want there is, but tomorrow 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.
PETER. Tell me, I pray you, whether this servant of God had always the spirit of prophecy, when himself pleased, or only at certain times?
GREGORY. 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 will , so we are also to know that he doth breathe likewise for what cause, and when he pleaseth. And |82 hereof it cometh, that when king David demanded of Nathan 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 weeping, and knew not the cause, he said to his servant that did trouble her: Let her alone, for her soul is in grief, 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.
PETER. There is very great reason for that you say. But, I pray you, let me hear more of the venerable man Benedict, if there be anything else that cometh to your remembrance.
Chapter Twenty-two: how, by vision, venerable Benedict disposed the building of the Abbey of Taracina.
GREGORY. At another time he was desired 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 |83 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 of 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 according 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.
PETER. 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.
GREGORY. 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 Habaccuc was carried from Judea with that dinner which he had, and was suddenly set in Chaldea ; by which meat the prophet Daniel was relieved: and presently after was brought back again to Judea. If, then, Habaccuc 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 Benedict obtained grace to go in spirit |84 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 Benedict should go spiritually about the dispatch of spiritual business?
PETER. 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.
Chapter Twenty-three: of certain Nuns absolved after their death.
GREGORY. His common talk, Peter, was usually full of virtue: for his heart conversed to 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.