TO Theoderic And Theodebert, Kings OF The Franks71 .
Gregory to Theoderic, &c.
Since the renown of your kingdom has been resplendent of old among all others by the grace of the Christian religion, great pains should be taken that, wherein you stand out more glorious than other nations, you should therein please more perfectly the Almighty Lord who gives health and wealth to kings, and have the faith which you observe in all ways helpful to you. We had wished indeed, most excellent sons, to address to you a discourse of friendly greeting only, so as to shew our fatherly affection in offices of charity. But, seeing that an unlawful proceeding distresses us exceedingly, it befits us so to exhibit one thing as by no means to pass over in silence the other which needs amendment. If you give diligent attention, you will find that we speak entirely for the security of your well-being.
Now it is said that simoniacal heresy (which was the first to creep in by the devilís planting against the Church of God, and was at its very rise smitten and condemned by the weapon of apostolical vengeance) prevails within the limits of your kingdom, though faith together with good life ought to be chosen in priests.
If good life is wanting, faith has no merit, as the blessed James attests, who says, Faith without works is dead (Jc 2,18). But what can be the works of a priest who is convicted of obtaining the dignity of so great a sacrament by a bribe? Thus it is brought about that even the very persons who are desiring sacred orders take no pains to amend their lives or order their conduct, but busy themselves in amassing wealth wherewith to buy sacred dignity. Hence also it comes to pass that the innocent and poor recoil from sacred orders, being debarred and looked down upon. And while the innocence of the poor man displeases, there is no doubt that the bribe in the other case commends delinquencies; for, where gold pleases, so does vice. Hence, therefore, not only is a deadly wound inflicted on the souls of the ordainer and of the ordained, but also the Kingdom of your Excellence is weighed down by the fault of your bishops, by whose intercessions it ought rather to have been aided. For, if he is thought worthy of the priesthood who is supported, not by the merits of his doings, but by the abundance of his bribes, it remains that neither gravity nor industry can put in any claim for ecclesiastical dignities, but that the profane love of gold obtains all. And, while vices are remunerated with dignity, he is promoted to the place of the avenger who perhaps ought to have vengeance executed on himself; and hence priests are shewn not to profit others, but rather themselves to perish. For, when the shepherd is wounded, who may apply medicine for healing the sheep? Or how shall he protect the people with the shield of prayer who exposes himself to be stricken by hostile darts? Or what kind of fruit shall he produce out of himself, whose root is infected by sore disease? Greater calamity, then, is to be apprehended in those places where such intercessors are promoted to places of rule, being such as to provoke the more the anger of God against themselves which they ought, through themselves, to have appeased in behalf of the people.
Moreover, we have heard that the farms of the Churches do not pay tribute; and we are consequently lost in great surprise, if unlawful payments be sought from those to whom even lawful ones are remitted72 .
Nor does our solicitude allow us to pass over this evil also; that some, lured by the instigation of vain glory, snatch all at once, from a lay condition of life, at the dignity of priesthood, and (what it shames one to say, though it is too serious a matter to pass over in silence) those who require to be ruled neither blush nor fear to appear as rulers, and those that require to be taught as teachers. Persons assume shamelessly the leadership of souls to whom the whole way to be taken by the leader is unknown, and who know not whither even they themselves are walking. How bad and how venturesome this is, is shewn even by secular order and discipline. For, seeing that a leader of an army is not chosen unless he has been tried in labour and carefulness, let those who desire with immature haste to mount to the height of episcopacy consider, at any rate by the aid of this comparison, of what sort leaders of souls should be; and let them abstain from attempting suddenly untried labours, lest a blind ambition for dignity both be to their own penalty and also sow seeds of pestiferous error to others, they themselves not having learnt what they have to teach. Accordingly, greeting you with fatherly affection, we beg, most excellent sons, that you would be at pains to banish this so detestable an evil from the limits of your kingdom, and that no excuse, no suggestion against your soul, find place with you; since he who neglects to amend what he is able to correct, undoubtedly has the guilt of the doer. Wherefore, that you may be able to offer a great gift to Almighty God, order a synod to be assembled, in which (as we have enjoined our brethren and fellow-bishops), in the presence of our most beloved son the abbot Cyriacus, it may be ordained under the obligation of anathema that no one may ever give and no one ever receive anything for an ecclesiastical order, nor any one of the laity pass all at once to the priesthood; that so our Redeemer, whose priests you suffer not to be ruined among themselves by the enemy, may recompense you for this service both here and in the life to come.
Furthermore, we are altogether astonished that in your kingdom you allow Jews to possess Christian slaves. For what are all Christians but members of Christ? The Head of these members we all know that you honour faithfully: but let your Excellency consider how inconsistent it is to honour the Head and to allow His members to be trodden on by His enemies. And so, we beg that an ordinance of your Excellency may remove the evil of this wrong-doing from your kingdom, that you may thus shew yourselves the more. to be worthy worshippers of Almighty God, in that you set free His faithful servants from His enemies.
TO Virgilius, Bishop OF Arelate (Arles).
Gregory to Virgilius, &c.
Inasmuch as the desire of a pious purpose and the bent of a laudable devotion ought always to be aided by the earnest endeavours of priests, anxious care should be taken that neither remissness, neglect nor presumption disturb whatever has been ordained for the quiet of monks and of religious conversation. But, as it was right that what reason required should be profitably prescribed, so what has been prescribed ought not to be violated. Now Childebert of glorious memory, King of the Franks, inflamed by love of the Catholic religion, in founding for his own reward a monastery for men within the walls of the city of Arelate, as we find set down in writing, granted certain things there for the sustentation of its inmates. And, lest his purpose should ever be frustrated, and what had been arranged for the quiet of the monks be disturbed, he prayed in his letters that whatever rights he conceded to the said monastery might be confirmed by apostolical authority; adding this also to his petition, that certain privileges might at the same time be accorded to the same monastery, as well in the management of its affairs as in the ordination of its abbot. This he did as knowing such reverence to be paid by the faithful to the Apostolic See that what had been settled by its decree no molestation of unlawful usurpation would thereafter shake. Hence, since the royal purpose as well as the thing desired, urgently demanded effect to be given to it, letters were sent by our predecessor Vigilius, bishop of the Roman See, to your predecessor Aurelius, wherein all things that a desire to embrace that purpose demanded were willingly confirmed by the support of apostolical authority, inasmuch as a thing of this kind, when requested, could not be allowed to encounter difficulty. But, that your Fraternity may know what was decreed at that time, we have seen to the written orders of our aforesaid predecessor being added to this letter. These having been perused, we exhort thee to keep them all inviolate with priestly earnestness, as becomes thee, and to allow nothing undue or unlawful to be imposed on that monastery, or the said orders to be infringed by any usurpation. For, though what has once been sanctioned by the authority of the Apostolic See has no lack of validity, yet we do, over and above, once more corroborate by our authority in all respects all things that were ordained by our predecessor for quiet in this matter. Let your Fraternity, then, so acquit yourself in observing them as both to shut out all occasion of disturbance, and also to persuade others to carry these things out, while you shew yourself careful and devoted, as becomes yon, in observing the most pious will of the departed one.
TO Virgilius And Syagrius, Bishops.
Gregory to Virgilius, Bishop of Arelate (Arles), and Syagrius, Bishop of Augustodunum ( Autun).
The nature of the office committed to me, dearest brethren, drives me to break out into a cry of grief, and to sharpen your love with the anxiety of charity, for that it is said that you in your parts have been too negligent and remiss, where the rectitude of justice and zeal for chastity ought to have inflamed your earnestness. Now it has come to our ears that a certain Syagria had entered on a religious life, having even changed her dress, and was afterwards united by force to a husband (a thing iniquitous to be told), and that you have been moved by no sorrow to interfere in her defence. If this is so, I groan for it the more heavily for fear lest with the Almighty Lord (which God forbid) you should have the office of hirelings, and not the merit of shepherds, as having left without a struggle a sheep in the mouth of the wolf to be torn. For what will ye say, or what account will ye give of yourselves to the future judge; you whom the lewdness of ravishment has not moved, whom regard to the religious habit has in no wise excited to stand up in defence, whom priestly consideration has not roused to protect the purity of virgin modesty? Even now, then, let your neglect return to your memory; let remembrance of this fault stir you, and consideration of your office impel you to exhortation of the aforesaid woman. And, lest haply in course of time constraint should have passed into willing consent, let your tongue be her cure, and through your exhortations let her give herself diligently to prayer; let not the lamentations of penitence depart from her memory; let her exhibit a penitent heart to our Redeemer; and let her make amends with weeping for the loss of chastity, which in her body it was not allowed leer to preserve.
Wherefore, inasmuch as the aforesaid woman desires, as it is said, even now to devote her property to pious uses, we exhort you that she experience the favour and enjoy the support of your Fraternity in this thing, and that it be lawful for her, a competent portion being reserved for her children, to decide as she will about her substance. For without doubt you do good yourselves, if you render aid to those who wish to do good. Consider, therefore, most beloved brethren, from how great love these things which we speak proceed, and take them all in the same spirit of charity that inspires them. For, we being one body in Christ, I burn with you in this which I feel to be to your hurt. And with what earnestness, and what affection I send you this epistle, may the Author of truth disclose to your hearts. And so let not this brotherly admonition distress you, since even a bitter cup is taken gladly, when offered with a view to health. Finally, dearest bethren, let us with united prayers implore the mercy of our God, that He would favourably order our life in His fear, to the end that we may both serve Him here as priests should do, and be able to stand in His sight hereafter secure and without fear.
TO Syagrius, Bishop OF Augustodunum (Autun).
Gregory to Syagrius, &c.
If in secular affairs every man should have his right and his proper rank preserved to him, how much more in ecclesiastical arrangements ought no confusion to be let in; lest discord should find place there, whence the blessings of peace should proceed. And this will in this way be secured, if nothing is yielded to power but all to equity.
Now it has been reported to us that our most beloved brother Ursicinus, bishop of the city of Taurini73 , after the captivity and plunder which he endured, has suffered serious prejudice in his parishes74 , which are said to be situated within the boundaries of the Franks, even to the extent of another person being constituted bishop there in contravention of ecclesiastical ordinances, no crime of his demanding it. And, lest this prejudicial proceeding should perchance seem to be a light matter, there has been also some hardship added in the taking from him of the property of his Church which he might have held. Now, if these things are really so, seeing that it is a very cruel thing and opposed to the sacred canons, that the ambition of any should remove from his own altar an innocent priest who does not deserve to be superseded on account of crime, let all regard his cause as their own, and strive against the imposition on others of what they would be unwilling to endure themselves. For if the entrance for an evil thing is not closed before it has been long open, it grows wider by use; and what is evidently forbidden by reason will be allowed by custom. But, beyond all others, let the solicitude of your Fraternity, in consideration of our commendation and your own sense of what you owe to God, devote itself earnestly to his defence, and not allow him to be any longer removed against reason from his parishes. But, as well in your own person as by making supplication to the most excellent kings75 , whom we believe to cause you no sadness in any respect, do you bring it about that this thing which has been done amiss may be corrected, and that what has been taken away by force may under the patronage of truth be restored; for, seeing that it is written, A brother helping a brother shall be exalted (Pr 18,19), your Charity may know that it will receive by so much the more from Almighty God as His precepts shall have been gladly and constantly executed in helping a brother.
TO Theoderic And Theodebert, Kings OF The Franks.
Gregory to Theoderic, &c.
It is the chief good in kings to cultivate justice, and to preserve to every man his rights, and not to suffer subjects to have done to hem what there is power to do, but what is equitable. Our trust that you both love and altogether aim at this invites us to indicate to your Excellency things that call for amendment, that so we may be able by our letters both to succour the oppressed and to acquire reward for you.
Now they say that our brother and fellow-bishop Ursicinus, bishop of the city of Taurini (Turin), suffers very serious prejudice in his parishes that are within the limits of your kingdom, in such sort that, contrary to ecclesiastical observance, contrary to priestly gravity, and contrary to the definitions of the sacred canons, no crime of his requiring it, another has not feared to be ordained bishop there. And, it being thought not enough unless unlawfulness were added to unlawfulness, even the property of his church, as is said, has been taken away. If the truth is so, it being exceedingly intolerable that one should be oppressed by force whom guilt has not harmed, we beg of you, addressing you in the first place with a greeting of paternal charity, that what out of reverence for the Church and regard to equity your Excellency might of your own accord bestow, you would study to grant all the more kindly on our intercession, and would cause justice to be observed towards him in all respects according to the trust we have in the goodness of your equity; and that, having ascertained the truth, you would order what has been unlawfully done to be corrected, and the property that has been wrongfully taken from him to be equitably restored to him. Nor should the fact of his church being detained for the present by his enemies be at all to his disadvantage: but this ought to move more and more the disposition of your Christianity to succour him, that, being consoled by the gifts of your bounty, he may not feel the loss arising from the captivity which he has endured. For the good, then, of your soul let this our exhortation find place with you, that to your own reward you may lift up again his dejection with the outstretched hand of justice, to the end that from your observance of equity towards priests you may ever flourish through their prayers before the eyes of God.
TO Brunichild, Queen OF The Franks.
Gregory to Brunichild, &c.
Whereas for the government of a kingdom valour stands in need of justice, and power of equity, nor for this purpose can one suffice without the other, with what great love your care for these things is resplendent is shewn plainly enough by the fact of your governing crowds of nations so laudably. Who then, considering this, can distrust the goodness of your Excellency, or be doubtful of obtaining his request, when he thinks it right to ask for what he knows you would willingly bestow upon your subjects? The bearer, then, of these presents, Hilarius76 , a servant of your Excellency, supposing that our intervention with your power will aid him, has requested to be supported by letters of commendation from us; holding it as certain that he will more abundantly obtain such favours as you grant to others if our intercession should speak for him. Accordingly, paying you our address of greeting with the affection of paternal charity, we beg that, as he states that he is labouring under adversities from the iniquity of certain persons, the protection of your Excellence may defend him; and, lest he should possibly be oppressed against reason, that by your command you would order him to be kept safe; that so, while no oneís opposition shall have place unjustly and of mere will, both we may return thanks for having obtained what rather for your own reward we request, and that the blessed Peter, Prince of the Apostles, whom you will venerate in us with Christian devotion by granting what we ask, may recompense your Excellency.
TO Claudius IN Spain77 .
Gregory to Claudius, &c.
The renown of good deeds being fragrant after the manner of ointment, the odour of your glory has extended from the Western parts as far as here. Besprinkled by the sweetness of which breath of air, I declare that I greatly loved one whom I knew not, and within the bosom of my heart seized thee with the hand of love; nor did I love without already knowing him to be one whose good qualities I had learnt. For of him who is known to me by great intenseness of feeling, but remains unknown by bodily vision, I undoubtedly can say truly that I know his person, though I know not his home. Now herein is a great assertion of your good repute, that your Glory is said to cleave sedulously to the excellent king of the Goths; since, while good men always displease bad ones, it is certain that you are good, who have pleased one that is good. For this reason, addressing you with the greeting that is due to you, I hope that you are being exercised in these things which you have begun, so that that true sentence of Solomon may be fulfilled in youóThe path of the just is as a shining light, and groweth unto the pearl day (Pr 4,18). For, now that the light of truth shines upon us, and the sweetness of the heavenly kingdom discloses itself to our minds, it is indeed already day, but not yet perfect day. But it will then be perfect day, when there shall be no longer anything of the night of sin in our souls. But do you grow unto the perfect day, that, until such time as the heavenly country shall appear, there may be spreading increase of good works here; to the end that in the retribution hereafter the fruit of reward may be by so much the greater as earnestness in labour has been increasing now. Wherefore we commend to your Glory our most beloved son Cyriacus, the Father of our monastery, that, after he has accomplished what has been enjoined him, there be no hindrance to delay his return. May Almighty God guard you by the protection of His heavenly arm, and grant unto you to be glorious both now among men and after long courses of years among the angels.
TO Leander, Bishop OF Hispalis (Seville).
Gregory to Leander, Bishop of Spain.
I have the epistle of thy Holiness, written with the pen of charity alone. For what the tongue transferred to the paper had got its tincture from the heart. Good and wise men were present when it was read, and at once their bowels were stirred with emotion. Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen. All severally were inflamed, and all admired, and the very fire of the hearers shewed what had been the ardour of the speaker. For, unless torches burn themselves, they will not kindle others. We saw, then, with how great charity thy mind was aflame, seeing that it so kindled others also. Your life indeed, which I always remember with great reverence, they did not know; but the loftiness of your heart was manifest to them from the lowliness of your language. As to my life, this your epistle speaks of it as worthy of imitation by all: but may that which is not as it is said to be become so because it is said to be so, lest one should lie who is not wont to lie. In reply to this, however, I speak shortly the words of a certain good woman, Call me not Noemi, that is, fair; but call me Mara, for I am full of bitterness (Rt 1,20). For indeed, good man, I am not to-day the man you knew. For I confess that in advancing outwardly I have fallen much inwardly, and I fear that I am of the number of those of whom it is written, Thou didst cast them down while they were lifted up (Ps 72,18 7 8). For he is cast clown when he is lifted up who advances in honours, and falls in manners. For I, following the ways of my Head, had determined to be the scorn of men and the outcast of the people, and to run in the lot of him of whom again it is said by the Psalmist, The ascents in his heart he hath disposed in the valley of tears (Ps 83,7 79 ); that is, that I should ascend inwardly all the more truly as I lay outwardly the more humbly in the valley of tears. But now burdensome honour much depresses me, innumerable cares din me, and, when my mind collects itself for God, they cleave it with their assaults as if with a kind of swords. My heart has no rest. It lies prostrate in the lowest place, depressed by the weight of its cogitation. Either very rarely or not at all does the wing of contemplation raise it aloft. My sluggish soul is torpid, and, with temporal cares barking round it, already almost reduced to stupor, is forced now to deal with earthly things, and now even to dispense things that are carnal; nay sometimes, by force of disgust, is compelled to dispose of some things with accompanying guilt. Why should I say more? Overcome by its own weight, it sweats blood. For, unless sin were reckoned under the name of blood, the Psalmist would not say, Deliver me from blood guiltiness (Ps 50,16 Ps 80). But, when we add sin to sins, we fulfil this also which is said by another prophet, Blood hath touched blood (Os 4,2). For blood is said to touch blood when sin is joined to sin, so as to multiply the load of iniquity. But in the midst of all this I implore thee by Almighty God to hold me who am fallen into the billows of perturbation with the hand of thy prayer. For I sailed as it were with a prosperous breeze when I led a tranquil life in a monastery: but a storm, rising suddenly with gusty surges, caught me in its commotion, and I lost the prosperity of my voyage; for in loss of rest I suffered shipwreck. Lo, now I am tossed in the waves, and I seek for the plank of thy intercession, that, not being counted worthy to reach port rich with my ship entire, I may at least after losses be brought to shore by the aid of a plank.
Your Holiness writes of being afflicted with the pains of gout, by continual suffering from which I too am grievously worn down. But comfort will be readily at hand, if amid the scourges under which we suffer we recall to mind whatever faults we have committed; and then we shall see that they are not scourges, but gifts, if by pain of the flesh we purge the sins which we did for delight of the flesh.
Furthermore we have sent you, with the blessing of the blessed Peter, Prince of the Apostles, a pallium, to be used only in celebration of Mass. In sending it to you I ought to admonish you much as to how you ought to live: but I suppress speech, since in your manner of life you anticipate my words. May Almighty God keep you under His protection, and bring you to the rewards of the heavenly country with multiplied fruits of souls. As to me, with what amount of business and with what weakness I am weighed down this short letter hears witness, in which I say little to one whom I greatly love).
TO Rechared, King OF The Visigoths81 .
Gregory to Rechared, &c.
I cannot express in words, most excellent son, how much I am delighted with thy work and thy life. For on hearing of the power of a new miracle in our days, to wit that the whole nation of the Goths has through thy Excellency been brought over from the error of Arian heresy to the firmness of a right faith, one is disposed to exclaim with the prophet, This is the change wrought by the right hand of the Most High (Ps 76,11 8 2). For whose breast, even though stony, would not, on hearing of so great a work, soften in praises of Almighty God and love of thy Excellency? As for me, I declare that it delights me often to tell these things that have been done through you to my sons who resort to me and often together with them to admire. These things also for the most part stir me up against myself, in that I languish sluggish and unprofitable in listless ease, while kings are labouring in the gathering together of souls for the gains of the heavenly country. What then shall I say to the coming Judge in that tremendous assize, if I shall then come thither empty, where thy Excellency shall bring after thee flocks of faithful ones, whom thou hast now drawn to the grace of a true faith by assiduous and continual preaching? But this, good man, by the gift of God, affords me great comfort, that the holy work which I have not in myself I love in thee. And, when I rejoice with great exultation for thy doings, the results of thy labour become mine through charity. With regard, therefore, to the conversion of the Goths, both for your work and for our exultation, we may well exclaim with the angels, Glory to God in the highest, and on earth peace to men of goodwill(Lc 2,14). For we, as I think, owe the more thanks to Almighty God for that, although we have done nothing with you, we are nevertheless par-takers in your work by rejoicing with you. Further, how gladly the blessed Peter, Prince of the Apostles, has accepted the gifts of your Excellency your very life witnesses evidently to all. For it is written, The vows of the righteous are his delight (Pr 15,8). For indeed in the judgment of Almighty God it is not what is given, but by whom it is given, that is regarded.
For hence it is that it is written, The Lord had respect unto Abel and to his gifts, but unto Cain and to his gifts he had not respect (Gn 4,4-5). To wit, being about to say that the Lord had respect to the gifts, he was careful to premise that He had respect unto Abel. Thus it is plainly shewn that the offerer was not acceptable by reason of the gifts, but the gifts were so by reason of the offerer. You shew, therefore, how acceptable your offering is, seeing that, being about to give gold, you have first given gifts of souls by the conversion of the nation subject to you.
With regard to your telling us that the abbots who were sent to us to bring your offering to the blessed Apostle Peter bad been wearied by the violence of the sea and returned to Spain without accomplishing their voyage83 , your gifts were not kept back, for they reached us afterwards; but the constancy of those who had been sent has been tried, as to whether they knew how with holy desire to overcome dangers in their way, and, though fatigued in body, by no means to be wearied in mind. For adversity which comes in the way of good purposes is a trial of virtue, not a judgment of reprobation. For who can be ignorant how prosperous an event it was that the blessed Apostle Paul came to Italy to preach, and yet in coming suffered shipwreck? But the ship of the heart stood unharmed among the billows of the sea.
Furthermore, I must tell you that I have been led to praise God the more for your work by what I have learnt from the report of my most beloved son Probinus the presbyter; namely that, your Excellency having issued a certain ordinance against the perfidy of the Jews, those to whom it related attempted to bend the rectitude of your mind by offering a sum of money; which your Excellency scorned, and, seeking to satisfy the judgment of Almighty God, preferred innocence to gold. With regard to this what was done by King David recurs to my mind, who, when the longed for water from the cistern of Bethlehem, which was wedged in by the enemy, had been brought him by obedient soldiers, said, God forbid that I should drink the blood of righteous men (1Ch 11,19). And, because he poured it out and would not drink it, it is written, (He offered it a libation to the Lord. If, then, water was scorned by the armed king, and turned into a sacrifice to God, we may estimate what manner of sacrifice to Almighty God has been offered by the king who for His love has scorned to receive, not water, but gold. Wherefore, most excellent son, I Will confidently say that thou hast offered as a libation to the Lord the gold which thou wouldest not have in opposition to Him. These are great things, and redound to the praise of Almighty God.
But in the midst of all these things we must guard with vigilant attention against the snares of the ancient foe, who, the greater gifts he sees among men, with the more subtle snares seeks to take them away. For robbers too do not look out for empty travellers to seize them on their road, but such as carry vessels of gold and silver. For indeed the present life is a road. And every one must needs be the more on his guard against ambushed spirits in proportion as the gifts are greater which he carries. It is the duty, then, of your Excellency, with regard to this so great gift which you have received in the conversion of the nation subject to you, to keep with all your might, first humility of heart, and secondly cleanness of body. For where it is written, Every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted (Lc 14,11 Lc 18,14), it is assuredly evident that he truly loves what is lofty who does not cut off his soul from the root of humility. For often the malignant spirit, in order to destroy the good that previously he had not power to oppose, comes into the mind of the worker after accomplishment of his work, and agitates it with silent thoughts of self-praise, so that the deluded mind admires itself for the great things that it has done. And, being exalted in its own sight through hidden tumour, it is deprived of the grace of Him Who bestowed the gift. For hence it is that it is said through the voice of the prophet to the soul that waxes proud, Having trust in thy beauty thou playedst the harlot because of thy renown (Ez 16,15). For indeed a soulís having trust in its beauty is its presuming within itself on its righteous doings. And it plays the harlot because of its renown, when in what it has done aright it desires not the praise of its Maker to be spread abroad, but seeks the glory of its own reputation. Hence again it is written through the prophet, In that thou art more beautiful, go down (Ez 32,19). For the soul goes down because of being more beautiful when, owing to the comeliness of virtue whereby it ought to have been exalted before God, it falls from His grace through elation. What then is to be done in this case but that, when the malignant spirit employs the good things that we have done to exalt the mind, we should ever recall to memory our evil deeds, to the end that we may acknowledge that what we have done sinfully is our own, but that it is of the gift of Almighty God alone when we avoid sins. Cleanness also of body is to be guarded in our strivings after well-doing, since, according to the voice of the apostolic preacher, The temple of God is holy, which temple ye are (1Co 3,17). And again he says, Far this is the will of God, even your sanctification (1Th 4,3). As to which sanctification, what he means by it he shews by straightway adding, That ye should abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour, not in the lusts of concupiscence.
The very government also of your kingdom in relation to your subjects ought to be tempered with moderation, test power steal upon your mind. For a kingdom is ruled well when the glory of reigning does not dominate the disposition. Care also is to be taken that wrath creep not in, lest whatever is lawful to be done be done too hastily. For wrath, even when it prosecutes the faults of delinquents, ought not to go before the mind as a mistress, but attend as a handmaid behind the back of reason, that it may come to the front when bidden. For, if once it begins to have possession of the mind, it accounts as just what it does cruelly. For hence it is written, The wrath of man worketh not the righteousness of God (Jc 1,20). Hence again it is said, Let every man be swift to hear, but slow to speak, and slow to wrath (Jc 1,19). However I doubt not that trader the guidance of God you observe all these things. Still, now that an opportunity of admonition has arisen, I join myself furtively to your good deeds, so that what you do though not admonished you may not do alone, having an admonisher to boot. Now may Almighty God protect you in all your doings by the stretching out of His heavenly arm, and grout you prosperity in the present life, and alter a course of many years eternal joys.
We have sent you a small key from the most sacred body of the blessed apostle Peter to convey his blessing, containing iron from his chains, that what had bound his neck for martyrdom may loose yours from all sins. We have given also to the bearer of these presents, to be offered to you, a cross in which there is some of the wood of the Lordís cross, and hairs of the blessed Jn the Baptist, from which you may ever have the succour of our Saviour through the intercession of His forerunner.
Moreover we have sent to our most reverend brother and fellow-bishop Leander a pallium from the See of the blessed Apostle Peter, which we owe both to ancient custom, and to your character, and to his goodness and gravity84 .
A long time ago, when a certain Neapolitan youth came hither, your to me most sweet Excellency had thought fit to charge me to write to the most pious Emperor to the end that he might search in the record office for the treaties that had formerly been concluded with the prince Justinian of pious memory as to the claims of your kingdom, so as to gather from them what he should observe with regard to you. But there were two things seriously in the way of my doing this. One was that the record-office in the time of the aforesaid prince Justinian of pious memory had been so burnt by a fire which had crept in suddenly that hardly any paper of his times remained. The other was that, as no one need be told, thou oughtest to look in thy own archives for the documents that are against thee, and produce these instead of my doing so. Wherefore I exhort your Excellency to arrange matters suitably to your character, and carefully to carry out whatever makes for peace, that the times of your reign may be memorable with great L praise through many courses of years. Furthermore, we have sent you another key from the most sacred body of the blessed apostle Peter, which, being laid up with due honour, may multiply with blessing whatever it may find you enjoying.