CHAPTER III.

How St. Benedict brake a glass by the sign of the cross.

Having thus vanquished this temptation, the man of God like a good soil well manured and weeded, brought forth abundant fruit of the seed of virtue, so that his fame began to spread itself more largely. Not far off was a Monastery, whose Abbot being dead, the whole Convent repaired to the venerable man Benedict, and with earnest persuasions requested him for their Abbot, which he refused for a long time, forewarning them that his manner of life and theirs were not agreeable; yet at length overcome with importunity he gave consent. But when in the same Monastery he began to observe regular discipline, so that none of the Monks (as in former time) were permitted by their disorder to swerve any way form the path of virtue, which receiving they fell into a great rage, and began accusing themselves of their choice in receiving him for a Superior, whose integrity of life was disproportionate to their perverseness.

And therefore, when they perceived themselves restrained from unlawful acts, it grieved them to leave their desires, and hard it was to relinquish old customs and begin a new life, besides the conversation of good men is always odious to the wicked, they began therefore to plot his death, and after consultation had together, they poisoned his wine. So when the glass which contained the empoisoned drink was, according to the custom of the Monastery, presented at table to be blessed by the Abbot, Benedict putting forth his hand and making the sign of the Cross, the glass which was held far off brake in pieces, as if instead of blessing the vase of death, he had thrown a stone against it. By this the man of God perceived that the glass had in it the drink of death which could not endure the sign of life. So presently rising up with a mild countenance and tranquil mind, having called the Brethren together, he thus spake unto them: “Almighty God of His mercy forgive you, Brethren, why have you dealt thus with me? Did not I foretell you that my manner of life and yours would not agree? Go, and seek a Superior to your liking; for you can have me no longer with you.” This said, he forthwith returned to the solitude he loved so well, and lived there with himself, in the sight of Him who seeth all things.

PETER.

I do not well understand what you mean: “He lived with himself.”

GREGORY.

If the holy man had been longer constrained to govern those who had unanimously conspired against him, and were so contrary to him in life and manners, it might, peradventure, have diminished his own vigour and fervour of devotion, withdrawing his mind from the light of contemplation. So that over much busied in correcting the faults of others, he might have neglected his own; and so perhaps lost himself, and yet not gained others. For as often as by contagious motions we are transported out of ourselves we remain the same, but not with ourselves, because not looking into our own actions, we are wandering about other things. For do we think that he was with himself who went into a far country, consumed the portion allotted to him, and, after he had put himself into the service of a citizen of that country, kept his hogs, and was glad to eat the husks which they are: notwithstanding, when he began to consider what he had lost, as the Scripture testifieth: “Being come to himself, he said: how many hirelings in my father’s house have plenty of bread.” If, therefore, he were before with himself, how was it true that he returned to himself?

I may well say, therefore, that his holy man lived with himself, because he never turned the eye of his soul from himself, but standing always on his guard with great circumspection, he kept himself continually in the all-seeing eye of his Creator.

PETER.

How is it then to be understood, which is written of the Apostle Peter, when he was led by the Angel out of the prison? Who returning to himself said: “Now I know assuredly that the Lord hath sent his Angel, and hath delivered me out of the hands of Herod, and from all the expectation of the people of the Jews.”

GREGORY.

Two ways, Peter, we are carried out of ourselves: for either by sinfulness of thought we fall beneath ourselves, or by the grace of contemplation we are raised above ourselves. He therefore, that kept the hogs, by his inconstancy of mind and uncleanness, fell beneath himself: but he, whom the Angel loosed and ravished into an ecstasy, was indeed out of himself, but yet above himself. But both of them returned to themselves, the one when, reclaiming his lewd life, he was converted at heart, the other when from the height of contemplation, he returned to his natural and ordinary understanding. Thus venerable Benedict in that solitude dwelt with himself, for as much as he kept himself within his thoughts: for as often as by the fervour of contemplation he was elevated, without doubt he left himself as it were beneath himself.

PETER.

I like well this you say but resolve me, I pray you, should he have left those Monks of whom he had once taken charge?

GREGORY.

In my opinion, Peter, a bad community may be tolerated where there are found at least some good which may be helped. But where there is no benefit to be expected of any good, labour is many times lost upon the bad. Especially if there be any present occasions wherein we may do God better service. Now whom was there whom the holy man should have stayed to govern, when they had all conspired against him? And many things are considered by the soul of the perfect which ought not to be passed in silence, for they, perceiving their endeavours to be without effect, depart to some other place, there to employ themselves more profitably. Wherefore that famous preacher who desired to be dissolved and to be with Christ, unto whom to live is Christ, and to die is gain, did not only desire himself to suffer, but did also animate others to do the like. He being persecuted at Damascus, caused himself to be let down from the wall by a cord and basket whereby he escaped privately. Shall we say then that Paul feared death which he earnestly desired for the love of Christ, as appeareth by his own testimony? But as he foresaw that his endeavours there would profit little, with much difficulty he reserved himself to labour in another place with better success. For this valiant champion of God would not be confined to so narrow limits, but sought battles in the open field. So you may observe that the venerable Benedict, left not so many incorrigible in that place as he converted to a spiritual life elsewhere.

PETER.

You say true, as both reason and the example alleged prove, but I pray return to prosecute the life of this holy Father.

GREGORY.

The holy man for many years in that desert increased wonderfully in virtues and miracles, whereby a great number in those parts were gathered together in the service of Almighty God: so that, by the assistance of our Lord Jesus Christ, he built there twelve monasteries, in each of which he put twelve Monks with their superiors, and retained a few with himself whom he thought to instruct further.

Now began divers noble and devout personages from Rome to resort to him, and commended their children to be brought up by him in the service of Almighty God. At the same time, Equitius brought unto him Maurus, and Tertullus a Senator his son Placidus, both very hopeful children, of which two, Maurus, although young, yet by reason of his forwardness in the school of virtue, began to assist his master, but Placidus was as yet a child of tender years.