TO Isacius, Bishop OF Jerusalem37 .
Gregory to Isacius, &c.
In keeping with the truth of history, what means the fact that at the time of the flood the human race outside the ark dies, but within the ark is preserved unto life, but what we see plainly now, namely that all the unfaithful perish under the wave of their sin, while the unity of holy Church, like the compactness of the ark, keeps her faithful ones in faith and in charity? And this ark in truth is compacted of incorruptible timber, since it is built of strong souls, and such as persevere in good. And, when any single person is converted from a secular life, timber is, as it were, still cut down from the mountains. But when, according to the order of holy Church, one is assigned to have custody of others, it is as though the ark were built of timber sawn and put together for preserving the life of men. And in truth that ark, when the flood was over, rested on a mountain, because when the corruption of this life is over, when the billows of evil works have passed away, holy Church will rest in the heavenly country, as on a high mountain. To the building, therefore, of this ark we rejoice to find, after reading your Fraternityís epistle, that in the compactness of a right faith you lend your aid; and we render great thanks to Almighty God, who, though the pastors of His flock are changed, keeps the faith which He once delivered to the holy Fathers, even after them unchangeable. Now the excellent preacher says, Other foundation can no titan lay than that is laid, which is Christ Jesus (1Co 3,11). Whosoever, then, with love of God and his neighbour, holds firmly the faith which is in Christ, he has laid the same Jesus Christ, Son of God and man, as a foundation for himself from the Father. It is to be hoped, then, that, where Christ is the foundation, the building also of good works may follow. The Truth itself also in person says, (He that entereth not by the door into the sheepfold, but climbeth up some other way, the same thief and a robber. But he that entereth in by the door is the shepherd of the sheep (Joh. x. I). And a little afterwards He adds, I am the door. He, then, enters into the sheepfold by the door who enters by Christ. And he enters by Christ who thinks and preaches what is true concerning the same Creator and Redeemer of the human race, keeps what he preaches, and undertakes the topmost place of government with a view to a burdensome office, not in desire of the glory of transitory dignity. He watches also wisely over the charge of the sheepfold which he has taken in hand, lest either perverse men speaking forwardly tear the sheep of God, or malignant spirits waste them by persuading them to vicious delights.
But in all these things may He instruct us Who for our sake was made man. May He Who vouchsafed to become what He made Himself infuse the spirit of His love both into my infirmity and thy charity, and open the eye of our heart in all carefulness and watchful circumspection.
But that men of a right faith are advanced to sacred orders, thanks should be given without cease to the same Almighty God, and prayer should ever be made for the life of our most pious and Christian lord the Emperor, and for his most tranquil spouse, and his most gentle offspring, in whose times the mouths of heretics are silent, since, though their hearts seethe in the madness of perverse opinion, yet in the time of the orthodox Emperor they presume not to speak out the wrong opinions which they hold; so that we plainly see fulfilled what is written, Gathering the waters of the sea together as in a bottle (Ps 32,7)38 ). For the water of the sea is gathered together as in a bottle, because whatever wrong opinions the bitter science of heretics entertains at the present day it keeps within the breast, and presumes not to express them openly. But thy Fraternity, spiritually taught, has set forth in all respects the right faith, and has thoroughly declared the things that should be sought after. Your faith, therefore, is ours. We hold what you say, and say what you hold.
But, inasmuch as it has come to our ears that in the Churches of the East no one attains to sacred orders but by giving of bribes, if your Fraternity finds that this is the case, you should offer as your first oblation to Almighty God the restraining of the error of simoniacal heresy in the Churches subject to you. For, not to speak of other things, what sort of men can they be when in sacred orders who are advanced to them not by merit but by bribes? Now we know with what animadversion the Prince of the apostles attacked this heresy, having pronounced the first sentence of condemnation against Simon, when he said, Thy money be with thee unto perdition, because thou hast thought that the gift of God may be purchased with money (Ac 8,20). Our Lord God Himself also, the Creator and Redeemer of the human race, having made a scourge of small cords, overthrew and cast out of the temple the seats of them that sold doves (Mt 21).. For to sell doves in the temple, what else is it but to give for a price in holy Church that imposition of hands whereby the Holy Spirit is given? But the seats of them that sold doves were overthrown, because the priesthood of such is not accounted as priesthood.
Moreover, I have been informed that in the Church which is called Neas, strifes often arise with your Church in the city of Jerusalem. Wherefore your Holiness ought carefully to consider all things, and to correct some things gently, but bear others that cannot be corrected with equanimity. For we see plainly what is said by holy Church through the voice of the Psalmist, Sinners have built upon my back (Ps 128,3)39 . For on the back burdens are borne. Sinners, then, build upon our back, when we bear with sufferance those whom we cannot correct. For the steersman of a ship, when he considers that the wind is against him, surmounts some billows by steering right over them, but some which he foresees cannot be surmounted he prudently avoids by turning his course aside. So, therefore, let your Holiness mitigate some evils by repressing them, and others by bearing them, so as in all respects to conserve the peace of them that dwell together in the holy Church of Jerusalem. For it is written, Follow peace with all men, and holiness, without which no man shall see God (He 12,14). For in quarrels the very light of the soul, the light of good intent, is blocked. Whence the Psalmist says, Mine eye is troubled because of anger (Ps 6,8) And what remains in us of well-doing, if we lose peace from the heart, without which we cannot see the Lord? Do you therefore so act as to gather the gain of your reward even from those who through strife might have caused it to perish. May Almighty God guard your Love with heavenly grace, and grant you to carry with you from those who are committed to you manifold fruit and measure running over to eternal joys.
To Anatolius, Deacon At Constantinople.
Gregory to Anatolius, &c.
Thy Love has written to me that our most pious lord orders a successor to be appointed to my most reverend brother John, bishop of Prima Justiniana, on account of the ailment of the head from which he suffers, lest perchance that city, while without the jurisdiction of a bishop, should be ruined by its enemies, which God forbid. And yet the canons nowhere enjoin that a bishop should be superseded on account of sickness. And it is altogether unjust that, if bodily ailments come on, the sick person should be deprived of his dignity40 . Accordingly this thing can by no means be done through us, lest sin should come upon my soul from his deposition. But it is to be suggested that, if he who bears rule is sick, an administrator may be found, to undertake all his charge, and maintain and fill his place, without his being deposed, in the government of the Church and custody of the city; so that neither may Almighty God be offended nor the city be found to be neglected. If, however, the same most reverend Jn should haply on account of his ailments request to be relieved from the dignity of the episcopate, it should be conceded on his presenting a petition in writing. But otherwise we are altogether unable, with due regard to the fear of Almighty God, to do this thing. But, if he should be unwilling thus to make petition, what pleases the most pious Emperor, whatever he commands to be done, is in his power. As he determines, so let him provide. Only let him not cause us to be mixed up in the deposition of one so situated. Still, what he does, if it is canonical, we will follow. But, if it is not canonical, we will bear it, so far as we can without sin of our own.
To Adrian, Notary.
Gregory to Adrian, Notary of Panormus.
Agathosa, the bearer of these presents, complains that her husband has, against her will, been converted.41 in the monastery of the abbot Urbicus. And, since this undoubtedly touches the credit and reputation of the said abbot, we enjoin thy Experience to investigate the matter by diligent enquiry, so as to see whether it may not be the case that the manís conversion was with her consent, or that she herself had promised to change her state. And should it be found to be so, see to his remaining in the monastery, and compel her to change her state, as she had promised. If however neither of these things is the case, and you do not find that the aforesaid woman has committed any crime of fornication on account of which it is lawful for a man to leave his wife, then, lest his conversion should possibly be an occasion of perdition to the wife left behind in the world, we desire thee, without any excuse allowed, to restore her husband to her, even though he should be already tonsured. For, although mundane law declares that marriage may be dissolved for the sake of conversion against the will of either party, yet divine law does not permit this to be done. For, save for the cause of fornication, a man is on no account allowed to put away his wife, seeing that after the husband and wife have been made one body by the copulation of wedlock, it cannot be in part converted, and in part remain in the world42 .
To Desiderius, Bishop of Gaul43 .
Gregory to Desiderius, &c.
Many good things having been reported to us with regard to your pursuits, such joy arose in our heart that we could not bear to refuse what your Fraternity had requested to have granted to you. But it afterwards came to our ears, what we cannot mention without shame, that thy Fraternity is in the habit of expounding grammar to certain persons. This thing we took so much amiss, and so strongly disapproved it, that we changed what had been said before into groaning and sadness, since the praises of Christ cannot find room in one mouth with the praises of Jupiter. And consider thyself what a grave and heinous offence it is for bishops to sing what is not becoming even for a religious layman. And, though our most beloved son Candidus the presbyter, having been, when he came to us, strictly examined on this matter, denied it, and endeavoured to excuse you, yet still the thought has not departed from our mind, that in proportion as it is execrable for such a thing to be related of a priest, it ought to be ascertained by strict and veracious evidence whether or not it be so. Whence, if hereafter what has been reported to us should prove evidently to be false, and it should be clear that you do not apply yourself to trifles and secular literature, we shall give thanks to our God, who has not permitted your heart to be stained with the blasphemous praises of the abominable; and we will treat without misgiving or hesitation concerning the granting of what you request.
We commend to you in all respects the monks whom together with our most beloved son Laurentius the presbyter and Mellitus the abbot we have sent to our most reverend brother and fellow-bishop Augustine, that, through the succour of your Fraternity, no delay may stop their onward progress.
To Virgilius, Bishop Of Arelate (Arles)44 .
Gregory to Virgilius, &c.
Since by the testimony of Holy Writ avarice is called the service of idols, with what earnestness it ought to be banished from the temple of God is acknowledged; and yet (we say it with groaning) by some priests this is not regarded. For fierce cupidity holds the heart captive, and persuades one that what it commands is lawful, and so proceeds as to slay with the same sword both the giver and the receiver. What safe place, then, can hereafter be of avail against avarice, if the Church of God is opened to it by bad priests? How can he keep the sheepfolds inviolate who invites the wolf to enter? Alas for shame! He pollutes Iris hands by an unlawful bribe, and thinks to lift up others by his benediction, while himself prostrate under his own iniquity, and captive notwithstanding to his own ambition. Since then this evil of rapacity has never entered the citadel of your mind, and you say that you have your hands unpolluted in the matter of ordinations, give thanks to Almighty God, anti acknowledge yourselves to be His debtors in that under His protection you have remained unharmed by the contagion of this disease. But this good in you will profit you less than it might have done if you have not carefully forbidden this thing in others also. As in thyself this evil had displeased thee, thou oughtest to have been zealous against it in thy brother also. For, seeing that the divine precepts admonish us to love our neighbours as ourselves, it is no small fault to disregard them, and not to fear for others what for ourselves we shrink from. Even now, therefore, most beloved brother, give thy mind to repairing what thou hast lost in others through thy negligence in correction, and restrain whomsoever thou canst from this wickedness, and insist on a synod being assembled for rooting out this same heresy, to the end that, with reward to thy Love, what shall have been condemned, God granting it, by the ordinance of all may be better guarded against by all.
Furthermore, it has come to our ears that our brother and fellow-bishop, Serenus of Massilia (Marseilles), receives bad men into his intimate society, so as to have, in fine, as his familiar friend a certain presbyter. who, after lapse, is said to wallow still in his iniquities. This you ought to enquire into closely. And, if it should prove to be so, let it be your care so to correct this matter in our stead that both he who has received such a one may learn not to encourage him by familiarity, but rather to constrain him by punishment, and he who has been received may learn to wash away his sins with tears, and not to pile up iniquity by unclean living. Let your Fraternity hold as commended to you in all respects the monks whom we have sent to our brother and fellow-bishop Augustine, and take pains so to succour them for proceeding on their way, and so to concur with them, that through your assistance they may be able, under the protection of God, to arrive speedily at their destination.
TO Aetherius, Bishop OF Lugdunum (Lyons.)
Gregory to Aetherius, Bishop of Gaul.
The language of your epistles, full of venerable gravity, has so engaged our heartís affection that it would please us to be ever mingling mutual discourse, to the end that, if we cannot enjoy your bodily presence, absence may make no difference with us while this intercourse goes on between us. For how great love of ecclesiastical order shines forth you, and how great is your regard for discipline, and how great your earnestness in the observance of wholesome ordinances you shew in that you receive our exhortation submissively and altogether willingly, and declare that you will inviolably observe it. Since then you bear a heart prompt for the amendment of others, and condemn with a free voice, as becomes you, an evil of old standing, and seeing that our other brethren and fellow-bishops also are similarly disposed, it is your duty to rise unanimously against the Lordís enemies, and cast avarice out of the house of God by a synodical definition. In the giving of ecclesiastical orders let not fierce hunger for gold find any satisfaction; let not flatteries filch any advantage; let not favour confer anything: let a manís life have the reward of honour, his modesty promote his advancement; that, while this kind of observance obtains, both he that seeks to rise by bribes may be judged unworthy, and he to whom his conduct bears good testimony may be worthily honoured. Let this be your care, most beloved brother, let this anxiety ever keep guard over your thoughts, so that you may prove by action that the zeal which you shew in your letters is the witness of your heart. Wherefore continually and instantly press for the assembling of a synod; and so earnestly acquit yourself as to act up to the dignity of your title in the administration of your office.
With regard to what you request to have granted to your Church on the ground of ancient custom, we have caused search to be made in our archives, and nothing has been found. Wherefore send to us the letters which you say you have, that from them we may gather what ought to be granted you.
As to the acts or writings of the blessed Irenaeus, we have now long been searching for them, but have not succeeded so far in finding any of them.
Furthermore, let your Fraternity take care to hold as in all respects commended to you the monks whom we despatched to our brother and fellow-bishop Augustine, and for the sake of God display your charity towards them; and so earnestly concur with them in priestly zeal, and so hasten to help them with your succour for proceeding on their journey, that, while there shall be no cause of delay in your parts to detain them, both they may go on their way more speedily, and you may find. a reward for what you have done in their behalf. Given this 10th day of July, Indiction 445 .
TO Aregius, Bishop OF Vapincum46 .
Gregory to Aregius, Bishop of Gaul.
There being in brotherly love one heart and one soul, as the mind rejoices in the prosperity of another, so is it afflicted in his adversity, since in both it is bound to be partaker by the law of charity. And so the greater sorrow had come upon us for your sadness, lest perchance the affliction of a prolonged grief might batter your heart with continual pain, and burden your life with groans. But, having received the letters of your Charity, we have been consoled with the joy we hoped for, and we give thanks to Almighty God, for that we now know that your equanimity is unimpaired, and that your mind has been restored to comfort. Nor indeed was it otherwise to be expected of you than that you would undoubtedly overcome with priestly patience whatever adversity there might be.
Further, we well recollect how the zeal of your Fraternity flamed up of old in uprooting simoniacal heresy. Wherefore we exhort that you give your earnest attention to this, and that, among other things that we wrote of, it be condemned by the strict definition of a council; that so, the bent of our desire being fulfilled by the help of your solicitude, you may both offer to Almighty. God a most acceptable oblation in the correction of vices, and also shew, for the edification of others, how the care of the pastoral office shines forth in you. Moreover our experience of your life, which we have known to be much superior to that of many, moves us to presume on great assistance from you in this matter. And so complete ye your kindness as under God you have begun, that the good which with a right aim has been begun in you may, by the help of God the Creator of all, be brought to completion.
Furthermore, let your Fraternity bestow your accustomed charity on the monks whom we have sent to our most reverend brother and fellow-bishop Augustine; and so endeavour to succour them for proceeding on their way, as well personally as through others as you can, that, while through your provision they have no difficulties or delays m your parts, both we may feel that our confidence m you was not in vain, and Almighty God may give you the recompense of His grace for the conversion of the souls on whose behalf they have been sent.
To Divers Bishops of Gaul.
Gregory to Mennas of Telona (Toulon), Serenus of Massilia (Marseilles), Lupus of Cabillonum (Ch‚lons-sur-SaŰne), Aigulfus of Metae (Metz), Simplicius of Parisii (Paris), Melantius of Rotonius (Rouen), and Licinius47 , bishops of the Franks). A paribus.
Though the care of the office you have undertaken reminds your Fraternity how you ought to assist with all your endeavours religious men, and especially those who labour in behalf of souls, yet it is not beside the purpose that an address by letter from us should stimulate your assiduity, since, as a fire becomes larger from a blast of air, so the purposes of a good disposition are advanced by commendation. Inasmuch, then, as through the co-operating, grace of our Redeemer so great a multitude of the nation of the Angli is being converted to the grace of Christian faith that our most reverend common brother and fellow-bishop Augustine asserts that those who are with him cannot suffice for carrying out this work in divers places, we have made provision by sending to him a few monks with our most beloved common sons Laurentius the presbyter and Mellitus the abbot. And so let your Fraternity shew them the charity that becomes you, and so make haste to aid them wherever there may be need, that through your assistance they may have no cause for delay in your parts, and that both they themselves may rejoice with you in being relieved by your consolation, and you, by affording them your succour, may be found partakers in the cause in furtherance of which they have been sent.
To Theoderic, King of the Franks48 .
Gregory to Theoderic, &c.
The letter of your Excellency, which is the index of your heart, has so shewn, in its flow of lucid language, what great prudence is conspicuous in you, along with royal power, that there can be no doubt of the truth of whatever fame has reported in your praise. And inasmuch as you signify, by what you say in praise of it, that our exhortation has so pleased your royal mind that you wish whatever you know to pertain to the worship of our God, to the veneration of Churches, or to the honour of priests, to be both carefully established and in all ways guarded, we appeal to you with a renewed exhortation, with a view to your greater reward, that you would order a synod to be assembled, and, as we have before written, cause corporal vices in priests and the pravity of simoniacal heresy to be condemned by the definition of all the bishops, and to be cut off within the limits of your kingdom, and allow not any longer money to have more effect than the precepts of the Lord. For, since all avarice is the service of idols, whosoever does not watchfully guard against it, and especially in the bestowal of ecclesiastical honours, is subjected to the perdition of infidelity, even though he may seem to hold the faith which he disregards. As, then, against external enemies, so also against adversaries of souls among yourselves, take ye earnest heed, that on account of this your faithful opposition to Godís enemies you may both reign prosperously here under His protection, and also come hereafter by the leading of His grace to eternal joys.
Furthermore, what benefits your Excellence bestowed on our most reverend brother and fellow-bishop Augustine on his progress to the nation of the Angli we have been told by certain monks who have returned to us froth him. Wherefore, returning abundant thanks, we beg that you will deign to afford your support in full measure to these monks also who have been sent to him, and to aid them on their onward journey, so that the more amply you shew your kindness to them, the greater return you may expect from Almighty God, whom they serve.
TO Theodebert, King OF The Franks49 .
Gregory to Theodebert, &c.
One who receives with willing mind and embraces in the bosom of his heart words of fatherly admonition declares himself without doubt to be one who would be an amender of faults. On which account the absolute promise of your Excellence assures us sufficiently. For we hold in place of a pledge the words of one who is good for payment. Therefore let your Excellency vouchsafe, adhering to the commands of our God, to give zealous attention to the assembling of a synod, that every corporal vice in priests, and simoniacal heresy, which was the first to arise in Churches from iniquitous ambition, may under threat of the censure of your power be removed by the definition of a council, and be cut off by the roots; lest, if gold is loved in your parts more than God, He who now remains tranquil while His precepts are despised be felt hereafter to be wrathful in vengeance. And indeed, because we say all this for your own behoof, we therefore cease not to press you again and again, that we may be able, even by importunity, to do good to our most excellent and most sweet sons. For it will be in all respects of advantage to your kingdom, if what is done in those parts against God be corrected by the emendation of your Excellency.
Furthermore, what good service your Excellency did to our most reverend brother and fellow-bishop Augustine on his progress to the nation of the Angli we have learnt from the report of certain monks who returned to us from him. Rendering you the greatest thanks for this, we beg you to bestow your benefits abundantly on the monks, the bearers of these presents, whom we have sent to our said brother, to the end that, while under your patronage, they find no difficulties in your parts, but accomplish easily with the help of Christ the journey they have undertaken, you may reap your richer fruit of reward before the eyes of our God.
TO Clotaire, King OF The Franks50 .
Gregory to Clotaire. &c.
Among so many cares and anxieties which you sustain for the government of the peoples under your sway, it is to your exceeding praise and great reward that you are helpers of those who labour in the cause of God. And, since you have shewn yourselves by the good things you have already done to be such that we may presume still better things of you, we are moved most gladly to request of you what will be to your own reward. Now certain monks, who had proceeded with our most reverend brother and fellow-bishop Augustine to the nation of the Angli, have returned and told us with what great charity your Excellence refreshed this our brother when he was present with you, and with what supports you aided him on his departure. But, since the works of those who do not recede from the good they have begun are acceptable to our God, we beg of you, greeting you with fatherly affection, to hold as peculiarly commended to you the monks, bearers of these presents, whom we have sent to our aforesaid brother together with our most beloved sons, the presbyter Laurentius and the abbot Mellitus. And whatever kindness you before shewed to him bestow ye on them also to the richer increase of your praise, to the end that, when through your provision they shall have accomplished without delay the journey they have begun, Almighty God may be the recompenser of your good deeds, and both your guardian in prosperity and your helper in adversity.
Furthermore, it has come to our ears that in your parts sacred orders are conferred with payment of money. And we are exceedingly distressed if the gifts of God are not attained by merit, but pounced upon by bribes. And, because this simoniacal heresy, which was the first to arise in the Church, was condemned by the authority of the apostles, we beg of you for your own reward to cause a synod to be assembled; to the end that, having been put down and eradicated by the definition of all the priests, it may in future find no power in your parts to endanger souls, nor be allowed henceforth to arise under any pretext whatever, that so our Almighty God may exalt you against your adversaries in proportion as He sees that you have zeal in fulfilling His commands, and as you take thought for the salvation of souls which had been in danger of perishing by the sword of this atrocity.
To Brunichild, Queen OF The Franks51 .
Gregory to Brunichild, &c.
We render thanks to Almighty God, Who, among all the other gifts of His loving-kindness that He has bestowed upon your Excellency, has so filled you with a love of the Christian religion that whatever you know to pertain to the gain of souls, whatever to the propagation of the faith, you cease not to carry into effect with devout mind and pious zeal. As to the great favour and assistance wherewith your Excellence aided our most reverend brother and fellow-bishop Augustine on his progress to the nation of the Angli, fame had already not been silent; and after wards certain monks. returning to us from him, gave us a particular account thereof.
And indeed, let others to whom your benefactions are less known wonder at these evidences of your Christianity; for to us who know them by experience they are not a subject of wonder, but of rejoicing, because through what you bestow upon others you delight yourself. Now of what sort and how great are the miracles which our Redeemer has wrought in the conversion of the above-written nation is already known to your Excellency. On which account you ought to have great joy, since the succours afforded by you claim to themselves the larger share herein, it having been through your aid, after God, that the word of preaching became widely known in those parts. For one who aids the good work of another makes it his own. But, that the fruit of your reward may be richer more and more, we beg of you kindly to afford the support of your patronage to the monks, the bearers of these presents, whom we have sent with our most beloved sons, the presbyter Laurentius and the abbot Mellitus, to our aforesaid most reverend brother and fellow-bishop, because of his telling us that those who are with him are not sufficient; and to vouchsafe to stand by them in all things, to the end that, when by the good auspices of your Excellency they shall have had the better success, and shall have found no delays or difficulties in your parts, you may call down the mercy of our God towards you and your most sweet nephews in proportion as you have demeaned yourselves compassionately for the love of Him in causes of this kind.
(In Collect. Pauli Diac.) Given the tenth day of the Kalends of July, Indiction 4.]
TO Brunichild, Queen OF The Franks.
Gregory to Brunichild, &c.
What good gifts have been conferred on you from above, and with what piety heavenly grace has filled you, this, among all the other proofs of your merits, intimates evidently to all that you both govern the savage hearts of barbarians with the skill of prudent counsel, and (what is still more to your praise), adorn your royal power with wisdom. And since, as you are above many nations in both these respects, so also you excel them in the purity of your faith, we have great confidence in your amending what is unlawful. For the contents of the letters you have already sent us are witness how your Excellency has embraced our exhortation, and with what devotion you long to fulfil the same. But, since He Who is the giver of good dispositions is wont to be their helper also, we trust that He may direct your causes in His loving-kindness all the more favourably as He sees you to be assiduous in His cause. Do you Godís work, and God will do yours. Wherefore order a synod to be assembled, and, among other things, as we have before written, studiously prohibit by the definition of a council the sin of simoniacal heresy in your kingdom. Offer a sacrifice to God by conquering the enemy that is within, that by His help you may conquer the enemies that are without; and that, according to the zeal you evince against His foes, such you may feel Him to be in aiding you. Believe me, moreover, that, as we have learnt from the experience of many, whatever is gathered together with sin is spent with loss. If, then, you wish to lose nothing unjustly, endeavour to the utmost to have nothing got by injustice. For in earthly matters loss has always its origin in sin. You, therefore, if you wish to stand above adverse nations, if you would speedily, with Godís leave, be victorious over them, receive with trembling the commandments of the same Almighty God, that He Himself may fight for you against your adversaries, Who has promised in Holy Writ, saying, The Lord shall fight for you, and ye shall hold your peace (Ex 14,14).
[In Collect. Pauli Diac.: Data die decima Kalend., Indict. 4. In Remigiano : Data die x Kalendas Julii, Indict. 4.]