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SAINT GREGORY THE GREAT
EPISTLES

BOOK XI.

EPISTLE I.

TO JOHN, ABBOT.

Gregory to John, Abbot of Mount Sina[1].

The Epistle of thy Humility testifies to the holiness of thy life; whence we give great thanks to Almighty God, for that we know that there are still some to pray for our sins. For we, under the colour of ecclesiastical government, are tossed in the billows of this world, which frequently overwhelm us. But by the protecting hand of heavenly grace we are raised up again from the deep. Do you, then, who lead a tranquil life in the so great serenity of your rest, and stand as it were safe on the shore, extend the hand of your prayer to us who are on our voyage, or rather who are suffering shipwreck, and with all the supplications in your power help us as we strive to reach the land of the living, so that not only for your own life, but also for our rescue, you may have reward for ever. May the Holy Trinity protect thy Love with the right hand of Its protection, and grant unto thee in Its sight, by praying, by admonishing, by shewing example of good work, to feed the flock committed to thee, that so thou mayest be able to reach the pastures of eternal life with the flock itself which thou feedest. For it is written, My sheep shall come and shall find pastures (John x. 27). And these pastures in truth we find, when, freed from the winter of this life, we are satisfied with the greenness of eternal life, as of a new Spring.

We have learnt from the report of our son Simplicius that there is a want of beds and bedding in the Gerontocomium[2], which has been constructed by one Isaurus there. Wherefore we have sent 15 cloaks, 30 rachanoe[3], and 15 beds. We have also given money for the purchase of mattresses and for their transport, which we beg thy Love not to disdain, but to supply them to the place for which they have been sent. Given on the day of the Kalends of September, Indiction[4].

EPISTLE XII.

TO CONON, ABBOT OF LIRINUS (Lerins).

Gregory to Conon, Abbot of the Monastery of Lirinus[4].

The carefulness of persons in authority is the safeguard of subjects, since one who watches over what is entrusted to him avoids the snares of the enemy. But how skilful thou art in ruling the brethren, and how earnestly watchful in keeping guard over them, we have learnt from the report of our most reverend brother and fellow-bishop Mennas[5]. And as our hearing of the unwary remissness of thy predecessor often saddened us, so the carefulness of thy foresight gladdens us, since there is no doubt that the safeguard of thy earnestness is of profit for reward to thee, and for example to do good to others.

But, since the more our adversary knows himself to be guarded against on all sides, the more he seeks to break in by hidden ways, and strives with cunning art to overthrow his opponent, let the watchfulness of thy Love ever kindle itself to more ardent care; and so, with God's help, fortify all beforehand, that the ravening wolf, running about hither and thither, may have no place for entering among the Lord's sheep, Be it then thine earnest endeavour, the grace of our Redeemer aiding thee, to prohibit and in all ways guard those who are committed to thee from gluttony, from pride from avarice, from idle speaking, and from all uncleanness; that by so much the greater reward may accrue to thee from the government committed to thee as thy subjects, through thy vigilance, shall be conquerors against the iniquities of the adversary.

Wherefore let the good feel thee sweet, the bad a corrector. And even in correction know thou that this order should be observed, that thou shouldest love persons and visit faults; lest, if thou shouldest perchance be disposed to act otherwise, correction should pass into cruelty, and thou shouldest destroy those whom thou desirest to amend. For thou oughtest so to cut away a sore as not to run the risk of ulcerating what is sound; lest, if thou press in the steel more than the case requires, thou injure him whom thou art in haste to benefit. For let thy very sweetness be wary, not remiss; and let thy correction be loving, not severe. But let the one be so seasoned by the other that both the good may; have, in loving, something to beware of, and the bad, in fearing, something to love.

Attend carefully to these things, most beloved son; earnestly observe them; that, when through such management thou shalt have given back safe to God those whom thou hast received from Him, thou mayest be counted worthy in the day of eternal retribution to hear Him say, Well done, thou good and faithful servant: because thou hast been faithful in a few things, I will set thee over many things: enter into the joy of thy Lord (Luke xix. 17). Further, we desire that our son Columbus the presbyter, who is commended to thy Charity by his own merits, may advance in thy love from our commendation also.

EPISTLE XIII.

TO SERENUS, BISHOP OF MASSILIA. (Marseilles)[6].

Gregory to Serenus, &c.

The beginning of thy letter so showed thee to have in thee the good will that befits a priest as to cause us increased joy in thy Fraternity. But its conclusion was so at variance with its commencement that such an epistle might be attributed, not to one, but to different, minds. Nay, from thy very doubts about the epistle which we sent to thee it appears how inconsiderate thou art. For, hadst thou paid diligent attention to the admonition which in brotherly love we gave thee, not only wouldest thou not have doubted, but have perceived what in priestly seriousness it was thy duty to do. For Cyriacus[7] formerly abbot, who was the bearer of our letter, was not a man of such training and erudition as to dare, as thou supposest, to make up another, nor for thee to entertain this suspicion of falseness against his character. But, while putting aside consideration of our wholesome admonitions, thou hast come to be culpable, not only in thy deeds, but in thy questionings also. For indeed it had been reported to us that, inflamed with inconsiderate zeal, thou hadst broken images of saints, as though under the plea that they ought not to be adored[8]. And indeed in that thou forbadest them to be adored, we altogether praise thee; but we blame thee for having broken them. Say, brother, what priest has ever been heard of as doing what thou hast done? If nothing else, should not even this thought have restrained thee, so as not to despise other brethren, supposing thyself only to be holy and wise? For to adore a picture is one thing, but to learn through the story of a picture what is to be adored is another. For what writing presents to readers, this a picture presents to the unlearned who behold, since in it even the ignorant see what they ought to follow; in it the illiterate read. Hence, and chiefly to the nations[9], a picture is instead of reading. And this ought to have been attended to especially by thee who livest among the nations, lest, while inflamed inconsiderately by a right zeal, thou shouldest breed offence to savage minds. And, seeing that antiquity has not without reason admitted the histories of saints to be painted in venerable places, if thou hadst seasoned zeal with discretion, thou mightest undoubtedly have obtained what thou wert aiming at, and not scattered the collected flock, but rather gathered together a scattered one; that so the deserved renown of a shepherd might have distinguished thee, instead of the blame of being a scatterer lying upon thee. But from having acted inconsiderately on the impulse of thy feelings thou art said to have so offended thy children that the greatest part of them have suspended themselves from thy communion. When, then, wilt thou bring wandering sheep to the Lord's fold, not being able to retain those thou hast? Henceforth we exhort thee that thou study even now to be careful, and restrain thyself from this presumption, and make haste, with fatherly sweetness, with all endeavour, with all earnestness, to recall to thyself the minds of those whom thou findest to be disjoined from thee.

For the dispersed children of the Church must be called together, and it must he shewn then by testimonies of sacred Scripture that it is not lawful for anything made with hands to be adored, since it is written, Thou shalt adore tire Lord thy God, and him only shalt serve (Luke iv. 8). And then, with regard to the pictorial representations which bad been made for the edification of an unlearned people in order that, though ignorant of letters, they might by turning their eyes to the story itself learn what had been done, it must be added that, because thou hadst seen these come to be adored, thou hadst been so moved as to order them to be broken. And it must be said to them, If for this instruction for which images were anciently made you wish to have them in the church, I permit them by all means both to be made and to be had. And explain to them that it was not the sight itself of the story which the picture was hanging to attest that displeased thee, but the adoration which had been improperly paid to the pictures. And with such words appease thou their minds; recall them to agreement with thee And if any one should wish to make images, by no means prohibit him, but by all means forbid the adoration of images. But let thy Fraternity carefully admonish them that from the sight of the event portrayed they should catch the ardour of compunction, and bow themselves down in adoration of the One Almighty Holy Trinity.

Now we say all this in our love of Holy Church, and of thy Fraternity. Be not then shaken, in consequence of my rebuke, in the zeal of uprightness, but rather be helped in the earnestness of thy pious administration.

Furthermore, it has come to our ears that thy Love gladly receives had men into its society; so much so as to have as a familiar friend a certain presbyter who, after having fallen, is said to live still in the pollution of his iniquity (1). This indeed we do not entirely believe, since he that receives such a one does not correct wickedness, but rather appears to give licence to others to perpetrate the like things. But, lest haply by any subornation or dissimulation he should prevail on thee to receive him and keep him still in favour, it becomes thee not only to drive him further from thee, but also in all ways to cut away his excesses with priestly zeal. But as to others who are reported to be bad, study to restrain them from their badness by fatherly exhortation, and to recall them to the way of rectitude. But, if (which God forbid) you seem not to profit them at all by salutary admonition, these also thou wilt take care to cast aft far from thee, lest, froth their being received, their evil doings should seem not at all to displease thee, and lest not only they themselves should remain unamended, but others also should be corrupted in consequence of thy reception of them. And consider how execrable it is before men, and how perilous before the eyes of God, if vices should seem to be nurtured through him whose duty it is to punish crimes. Attend therefore to these things diligently, most beloved brother; and study so to act as both wholesomely to correct the bad and to avoid breeding offence in the minds of thy children by associating with evil men.

EPISTLE XXV.

TO JANUARIUS, BISHOP OF CARALIS (Cagliari(2)).

Gregory to Januarius, &c.

Know ye that your Fraternity's solicitude has pleased us, in that you have evinced, as was right, pastoral vigilance for the guardianship of souls. For indeed it has been reported to us that you have forbidden a monastery to be founded in the house of the late Epiphanius, a reader of your Church, in accordance with his will, for this reason; lest, seeing that this house was adjacent to a monastery of hand-maidens of God (3), deception of souls should thence ensue. And we praised you greatly for guarding, as became you, by suitable foresight against the snares of the ancient foe. But, since we have been informed that the religious lady Pompeiana is desirous of taking away, the handmaidens of God from this same monastery, and restoring them to their own monasteries whence they had been taken, and establishing there a congregation of monks, it is necessary that if this be accomplished, the disposition of the deceased should in all respects be adhered to. But, if this should not be done, that the will of the testator may not seem to be entirely frustrated, we will that--inasmuch as the monastery of the late abbot Urban, situated outside the city of Caralis, is said to be left so destitute that not even one monk remains there--we will, I say, that John, whom the said Epiphanius appointed to be abbot in the monastery which, as has been said, he had determined should be founded in his house, be ordained abbot (i.e. of the late Urban's monastery), provided only that there be no impediment against him.

And let the relics which were to have been deposited in the house of the aforesaid Epiphanius be deposited there, and let whatever the same Epiphanius had contributed for the intended monastery in his own house be in all ways applied to the other; that so, even though for safeguard, as above written, his will is not carried out with regard to the place, the benefit intended may nevertheless be preserved inviolate. And indeed let your Fraternity, together with the guardian (defensore) Vitalis, arrange all this, and endeavour to order it so advantageously that you may have your reward, as for your praiseworthy prohibition, so also for your good settlement of the case. Lastly, though it may be superfluous to commend this monastery to your Fraternity, yet we abundantly exhort you that, as becomes you, with due regard to justice, you hold it as commended to you(4).

EPISTLE XXVIII.

TO AUGUSTINE, BISHOP OF THE ANGLI(5).

Gregory to Augustine, &c.

Glory to God in the highest, and an earth peace ta men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. But who can describe what great joy sprung up here in the hearts of all the faithful, for that the nation of the Angli through the operation of the grace of Almighty God and the labour of thy Fraternity has cast away the darkness of error, and been suffused with the light of holy faith; that with most sound mind it now tramples on the idols which it formerly crouched before in insane fear; that it falls down with pure heart before Almighty God; that it is restrained by the rules of holy preaching from the lapses of wrong doing; that it bows down in heart to divine precepts, that in understanding it may be exalted; that it humbles itself even to the earth in prayer, lest in mind and soul it should lie upon the earth. Whose is tiffs work but His who says, My Father worketh hitherto, and I work (John v. 17)? who, to shew that He converts the world, not by men's wisdom, but by His own power, chose unlettered men as His preachers whom He sent into the world? And He does the same even now, having deigned to work mighty works in the nation of the Angli through weak men. But in this heavenly gift, dearest brother, there is ground, along with great joy, for most serious fear. For I know that Almighty God has displayed great miracles through thy Love in the nation which He has willed to be chosen. Wherefore thou must needs rejoice with fear for this same heavenly gift, and tremble in rejoicing:-rejoice, that is, because the souls of the Angli are drawn by outward miracles to inward grace; but tremble, lest among the signs that are done the infirm mind lift itself up to presumption about itself, and from being exalted in honour outwardly, fall inwardly through vain glory. For we ought to remember how, when the disciples returned with joy from preaching, and said to their heavenly Master, Lord, in thy name even the devils are subject unto us (Luke x. 17), they straightway heard, In this rejoice not; but rather rejoice because your names are written in heaven (Ib. v. 20). For they had set their minds on private and temporal gladness, when they rejoiced in the miracles. But they are recalled from private to common, from temporal to eternal gladness, when it is said to them, In this rejoice ye, because your names are written in heaven. For not all the elect work miracles; and yet the names of all of them are kept enrolled in heaven. For to the disciples of the Truth there should not be joy, save for that good which they have in common with all, and in which they have no end to their gladness.

It remains, therefore, dearest brother, that in the midst of the things which through the operation of God thou doest outwardly, thou shouldest ever nicely judge thyself within, and nicely understand both what thou art thyself and how great is the grace in the midst of that same nation for the conversion of which thou hast received even the gift of doing signs. And if at any time thou shouldest remember having offended-against our Creator, whether in tongue or in deed, ever recall these things to thy memory, that memory of guilt may keep down the rising glory of the heart. And whatsoever thou mayest receive, or hast received, in the way of doing signs, regard these powers as not granted to thyself, but to those for whose salvation they have been conferred upon thee. Further, there occurs to my mind, while I think on these things, what took place with one servant of God, even one eminently chosen. Certainly Moses, when he led God's people out of Egypt, as thy Fraternity knows, wrought wonderful miracles. Fasting forty days and nights in Mount Sina, he received the tables of the law; among lightnings and thunders, while all the people trembled, he was attached to the service of Almighty God, being alone with Him even in familiar colloquy (Exod. xxx., xxxi.); he opened a way through the Red Sea; he had a pillar of a cloud to lead him on his journey; to the people when an hungered he gave manna from heaven; flesh to those who longed for it he supplied in the wilderness by a miracle, even unto overmuch satiety (Exod. xiii., xiv., xvi.). But, when in a time of drought they had come to the rock, he was distrustful, and doubted being able to draw water from the same, which still at the Lord's command he opened without fail in copious streams. But how many and great miracles after these he did during eight and thirty years in the desert who can count or search out (Exod. xvii.; Num. xx.)? As often as a doubtful matter had troubled his mind, he resorted to the tabernacle, and enquired of the Lord in secret, and was forthwith taught concerning it, God speaking to him (Exod. xxxiii. seq.). When the Lord was wrath with the people, he appeased Him by the intervention of his prayer; those who rose in pride and dissented in discord he engulphed in the jaws of the gaping earth; he bore down his enemies with victories, and shewed signs to his own people. But, when the land of promise had at length been reached, he was called into the mountain, and heard of the fault which he had committed eight and thirty years before, as I have said, in that he had doubted about drawing water from the rock. And for this reason he was told that he might not enter the land of promise (Num. xxvii.). Herein it is for us to consider how formidable is the judgment of Almighty God, who did so many signs through that servant of His whose fault He still bare in remembrance for so long a time.

Wherefore, dearest brother, if we find that even he whom we know to have been especially chosen by Almighty God died for a fault after so many signs, with what fear ought we to tremble, who do not yet know whether we are chosen?

But what should I say of the miracles of the reprobate, when thy Fraternity well knows what the Truth says in the Gospel; Many shall come in that day saying to me, Lord in thy name we have prophesied, and in thy name have cast out devils, and in thy name have done many wonderful works. But I will say unto them, I know not who ye are: depart from me all ye workers of iniquity (Matth. vii. 22; Luke xiii. 27)? The mind, then, should be much kept down in the midst of signs and miracles, lest haply one seek therein one's own glory, and exult in private joy for one's own exaltation. For through signs gains of souls should be sought, and His glory by whose power these very signs are done. But there is one sign that the Lord has given us for which we may exceedingly rejoice, and acknowledge the glory of election in ourselves, seeing that He says, In this shall it be known that ye are my disciples, if ye have love one to another (John xiii. 35). Which sign the prophet demanded, when he said, Make with me, Lord, a sign for good, that they which hate me may see it, and be confounded Ps. lxxxv. 17).

These things I say, because I desire to abase the mind of my hearer in humility. But let thy very humility have its confidence. For I, a sinner, maintain a most certain hope that through the grace of our Almighty Creator and Redeemer, our God and Lord Jesus Christ, thy sins are already remitted, and thou art chosen for this purpose, that those of others may be remitted through thee. Nor will you have sorrow for any guilt in the future, while you strive to cause joy in heaven for the conversion of many. Truly the same our Maker and Redeemer, speaking of the repentance of men, says, Verily I say unto you there will be joy in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance (Luke xv. 7). And if for one penitent there is great joy in heaven, of what kind may we believe the joy to be for so large a people, converted from its error, which, coming to faith, has condemned by penitence the evil things it did. In this joy, then, of heaven and the angels let us repeat the very words of the angels with which we began: let us say therefore, let us all say, Glory to God in the highest, and on earth peace to men of good will.

EPISTLE XXIX.

TO BERTHA, QUEEN OF THE ANGLI(6).

Gregory to Bertha, &c.

They who desire, after earthly dominion, to obtain the glory of a heavenly kingdom ought to labour earnestly to bring in gain to their Creator, that they may be able to rise by the steps of their operation to the things they long for; as we are glad to know you do. For indeed our most beloved son Laurentius the presbyter, and Peter the monk, have brought us word on their return to us how your Glory has exhibited itself towards our most reverend brother and fellow-bishop Augustine, and how great succour and what charity you have bestowed upon him. And we bless Almighty God, who has been mercifully pleased to reserve the conversion of the nation of the Angli for your reward. For, as through Helena of illustrious memory, the mother of the most pious Emperor Constantine, He kindled the hearts of the Romans into Christian faith, so we trust that He works in the nation of the Angli through the zeal of your Glory. And indeed you ought before now, as being truly a Christian, to have inclined the heart of our glorious son, your husband, by the good influence of your prudence, to follow, for the weal of his kingdom and of his own soul, the faith which you profess, to the end that for him, and for the conversion of the whole nation through him, fit retribution might accrue to you in the joys of heaven. For seeing, as we have said, that your Glory is both fortified by a right faith and instructed in letters, this should have been to you neither slow of accomplishment nor difficult. And since, by the will of God, now is a suitable time, so proceed, with the co-operation of divine grace, as to be able to make reparation with increase for what has been neglected. Wherefore strengthen by continual hortation the mind of your glorious husband in love of the Christian faith; let your solicitude infuse into him increase of love for God, and so kindle his heart even for the fullest conversion of the nation subject to him that both he may offer, out of the zeal of your devotion, a great sacrifice to the Almighty Lord, and that the things related of you may both grow and be in all ways proved to be true: for your good deeds are known not only among the Romans, who have prayed earnestly for your life, but also through divers places, and have come even to the ears of the most serene prince at Constantinople. Hence, as great joy has been caused us by the consolations of your Christianity, so also may there be joy in heaven for your perfected work. So acquit yourselves devotedly and with all your might in aid of our above-named most reverend brother and fellow-bishop, and of the servants of God whom we have sent to you, in the conversion of your nation that you may both reign happily here with our glorious son your husband, and after long courses of years may also attain the joys of the future life, which know no end. Now we pray Almighty God that He would both kindle the heart of your Glory with the fire of His grace to perform what we have spoken of, and grant you the fruit of an eternal reward for work well-pleasing to Him.

EPISTLE XXX.

TO VENANTIUS, EX-MONK, PATRICIAN OF SYRACUSE (7).

Gregory to Venantius, &c.

In addressing to you the greeting which is due I was intending to speak of what I suffer But I think I need not relate to you what you know. For I am tormented by pains of gout, which, afflicting not dissimilarly both me and you, while they increase upon us exceedingly, have caused our life to decrease. In the midst of them what else should we do but recall our faults to mind, and give thanks to Almighty God? For we who have sinned in many things from the pampering of the flesh are purged by the affliction of the flesh. We are to know also that present pain, if it converts the mind of the afflicted one, is the end of preceding guilt; but, if it does not convert to the fear of the Lord, is the beginning of pain to follow. We must therefore take care, and in entire conversion of heart watch to the utmost of our power with tears, lest we pass from torment to torments. We are also to consider by how great a dispensation of lovingkindness our Maker deals with us, in that He continually smites us, who are worthy of death, and still slays us not. For He threatens what He will do, and yet does it not, that pains sent in advance may alarm us, and, when we are converted to the fear of the strict Judge, may shield us from His animadversion when life is over. For who may tell, who may count, how many, sunk in their lechery, running headlong also in blasphemies and pride, continuing in robleries and iniquities even to the day of their death, have so lived in this world as never to suffer even a headache, but by a sudden stroke have been delivered to the fires of hell? We, then, have a token that we are not forsaken, in that we are continually scourged, according to the testimony of Scripture, which says, Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth (Heb. xii. 6). Wherefore under the very stripes of God let us recall to mind both His gifts and the losses of our guilt. Let us consider what good things He has showered upon our ill-doing, and what ill things we have committed under His goodness. Let us fulfil what the Lord says through the prophet, Put me in remembrance, that we may plead together (Isai. xliii. 26). Let us plead now in our though with God, that we be not hereafter strictly judged by God. For what says Paul? If we would judge ourselves, we should not be judged of the Lord (1 Cor. xi. 31). Whosoever, then, would make haste to escape the strictness of the sentence of the judgment to come, let him, through the bitterness of penitence, cut off for himself all the sweetness of the present life. Moreover, whatever gifts of this kind there are, whose gifts are they but our Maker's? But that should not be accounted a gift of God fully to us which separates us through delight in itself from the love of God; lest we should prefer the things given to the Giver, and while receiving good things, though ourselves evil, we should be disjoined from His fear by that whereby we ought to have grown in His fear. Now may the Creator of all things, that is Almighty God, pour into your heart by the inspiration of His Spirit what we speak to you of by letter, and cleanse you from all defilements of sin, and grant you the joy of His comfort here, and hereafter eternal rewards with Himself. I beg that my most sweet daughters, the lady Barbara and the lady Antonina, be greeted in my name.

EPISTLE XXXII.

TO MARINIANUS, BISHOP OF RAVENNA.

Gregory to Marinianus, &c.

When the bearer of these presents, Candidus the abbot, came hither to ask for relics (which have also been granted), as much as i rejoiced in thy Fraternity's nursing aid, thy Fraternity's care for me being therein apparent, so much was I distressed that I could not enjoy his presence as I wished to do, seeing that he found me sick, and, when he departed, left me still in a state of weakness. For it is now a long time since I have been able to rise from bed. For at one time the pain of gout torments me, at another a fire, I know not of what kind, spreads itself with pain through my whole body; and it is generally the case that at one and the same time burning pain racks me, and body and mind fail me. Further, what other great distresses of sickness beside what I have mentioned I am affected by, I am unable to recount. This however I may briefly say, that tile infection of a noxious humour so drinks me up that it is pain to me to live, and I anxiously look for death, which alone I can hope for to relieve my groans. Accordingly, most holy brother, implore for me the compassion of divine loving-kindness, that it would mercifully mitigate towards me the scourges of its smiting, and grant me patience to endure, lest (which God forbid) my heart break out into impatience from excessive weariness, and the guilt which might have been well cured through stripes be increased by murmuring.Given in the month of February, Indiction 4.

EPISTLE XXXIII.

TO MARINIANUS, BISHOP OF RAVENNA.

Gregory to Marinianus, &c.

On the arrival here of a certain man of Ravenna, I was smitten by most grievous sorrow for that he told me of thy Fraternity being sick from vomiting of blood. On this account we have caused enquiry to be made carefully and severally of those here whom we know to be well-read physicians, and have sent in writing to your Holiness their several opinions and prescriptions. All, however, prescribe before all else quiet and silence, which I greatly doubt whether thy Fraternity can have in thine own Church. And accordingly it seems good to me that, when the Church there has been provided for--whether with such as may accomplish the solemnities of mass, or with such as may take charge of the episcopate, and may be able to shew hospitality and hold receptions, or such as may superintend the guardianship of monasteries--thy Fraternity should come to me before the summer season, that I may, as far as I can, take special charge of thy sickness, and keep thee from being disturbed, since the physicians say that the summer season is exceedingly dangerous for this kind of sickness. And I greatly fear lest, if thou shouldest have any cares together with the unfavourableness of the season, there might be further risk to thee from this disorder. I too myself am very weak, and it is in all respects advantageous that thou shouldest, with the favour of God, return to thy Church in health; or certainly, if thou art to be called, that thou shouldest be called in the hands of thy friends; and that I, who see myself to be very near death, if Almighty God should be pleased to call me before thee, should pass away in thy hands. But if the circumstances of the present time stand in the way of thy coming, Ago(8) may be treated with, some small present being given him, that he may himself send one of his people with time as far as Rome. If, then, thou feelest thyself held heavily by this sickness, and arrangest to come, thou must come with few attendants, since, while thou stayest with me in the episcopal residence (episcopium), thou wilt have daily attendance from this Church.

Furthermore, I neither exhort nor admonish thee, but straitly charge thee, that thou by no means presume to fast, since the physicians • say that the practice is very prejudicial to this disorder; except that, if by chance a great solemnity demands it, I concede it five times in the year. Thou must also refrain from vigils; and let the prayers which in the city of Ravenna are wont to be said over the wax-taper, and the expositions of the Gospel which are given by priests about the time of the Paschal solemnity, be delivered by another. And by no means impose on thyself, beloved, any labour beyond thy powers. I have said this that, if thou shouldest feel thyself better, and shouldest put off thy coming, thou mayest know what to observe by my command.

EPISTLE XXXV.

TO BARBARA AND ANTONINA(9).

Gregory to Barbara, &c.

Having received your Glory's letters, which spoke with tears for words, we, most beloved daughters, are affected by no less sorrow than yourselves for your father's sickness. For we cannot account that sadness as extraneous which is made our own by the law of charity. But, since in no state of despair ought there to be distrust in the mercy of our Redeemer, raise your spirits for the comforting of your father, place your hope in the hand of Almighty God, and by His protection we trust that He will guard you from all adversity, and cheer your tribulation, and grant you to be favourably disposed of according to your father's desires. But should He pay the debt of our human lot, even then let not any despair crush you, nor the words of any persons cause you alarm. For after God, Who is the governor and protector of orphans, we will be so solicitous in behalf of your most sweet Glory, and will so make haste, with the Lord's help, to provide as we can for your advantage, that no rough handling of unjust men may perturb you(1), and that we may repay in all ways the debt we have contracted from the goodness of your parents. And so may heavenly grace nurture you with its favour and defend you by its protection from all evils, that your safety may become our joy.

EPISTLE XXXVI.

TO JOHN, BISHOP OF SYRACUSE(2)

Gregory to John, &c.

I have received your Fraternity's letters telling me of the sickness of my most sweet son the lord Venantius, and relating how all things are going on about him. But when I heard at one and the same time that he was desperately and grievously sick, and that unfair men were laying claim to the property of the orphans,. the sorrow in my heart could scarce contain itself. But in this there was comfort, in that tears relieved my groans. Your Holiness therefore ought not to neglect, what should be your first care, to take thought for his soul, by exhorting him, beseeching him, putting before him God's terrible judgment, and promising His ineffable mercy, so as to induce him to return even at his last moments to his former state of life(3), lest the guilt of so great a fault should stand against him in the eternal judgment. And then it is your duty to take thought how his daughters, the ladies Barbara and Antonina, may be disposed of, so that no opportunity be afforded to bad men. For after he had conjured me to take anxious care for them, adding that I should see to the disposal of them, he went on in his letter to mention a thing which, when I consider the matter, I have no doubt might stand in the way. For he says that I should repeatedly petition the most pious lord Emperor, that he should himself cause provision to be made for the disposal of them. You observe how different this is from his former wish. And i fear lest an apt opportunity might hence be given to men in Sicily who are seeking all opportunity for interfering in his affairs. For, when this is known, what will those men do who have already, as report goes, been attempting to put a seal on his effects(4)? Would not reason seem to be on their side, and to afford them as it were a just ground for this proceeding? If they should say, the girls have been commended to the lord Emperor; we cannot neglect the matter; it is at our peril if we do; we make the property safe till such time as the lord Emperor may order them to be taken to Constantinople;--tell me, I pray thee, what I could do in such a case, wherein the father's commendation seems to support a man that has authority. For he conjures me to see to their being so disposed of that they may either be in the Roman city or not be taken away from Sicily; and be so acts as to leave no way of either bringing them hither or retaining them there. But, do you, as far as you can, oppose these bad men. Defend their substance for the sake of Almighty God as if it were your own: and, if it is still possible, see to all opportunity for wrong being removed with regard to the will of the aforesaid lord Venantius. But, if it is thought fit that they should be commended to the palace, he ought not to impose such a burden on me as to wish to charge my soul with the care of the disposal of them; as to which be it enough that God Almighty knows how I am taking thought. Hence I have taken care to write at once to my most beloved son the deacon Anatolius, bidding him endeavour to speak with the glorious patrician lady Rusticiana(5), and telling him in what manner he should enquire anti inform me about the persons whose names have been transmitted to me; that so be may inform us of all things speedily, and what is to be done, may under the ordering of God be arranged.

Furthermore, in the letters that have been sent to us we find that your Fraternity has been grieved at our not having wished you to come hither, as though it had been on account of some displeasure; whereas we acted with a sole view to utility, knowing that on account of persons in your locality your presence there was exceedingly necessary. But, Jest you should hence suppose that we have any feeling or displeasure towards you (which God forbid), if you have the will to come to us, present yourself at a suitable time at the threshold of the apostles. For, so far as we are concerned, we so love your Charity that we desire to see you often.

EPISTLE XXXVII.

TO ROMANUS, GUARDIAN (Defensorem).

Gregory to Romanus, Guardian of Sicily(6).

It has come to our knowledge that, if any one has a suit against any clerics, thou causest these clerics to be brought before thee for judgment, setting at nought their bishops. If this be so, seeing that it is evidently very unsuitable, we order thee by this our authority that thou presume not to do it any more. But, if any one should have a suit against any cleric, let him go to his bishop, that either he may take cognizance himself, or at any rate that judges may be deputed by him; or, if it should be a case for arbitration, let the executive authority deputed by him compel the parties to choose a judge. But, if any cleric or lay person should have a suit against a bishop, then thou oughtest to interpose, so that either thou thyself mayest take cognizance of the matter between them or that on thy admonition they may choose for themselves judges. For, if each single bishop has not his own jurisdiction reserved to him, what else is done but that ecclesiastical order is confounded through us by whom it ought to be guarded?

Further, it has been reported to us that, certain clerics having been sent into penance for fault requiring it by our most reverend brother bishop John, thou hast on thy own authority, without his knowledge removed them from it. Now, if this is true, know that thou bast done a thing altogether unseemly, and calling for no light reproof. Wherefore restore these clerics without delay to their bishop. And beware of committing this fault in future: for, shouldest thou be inattentive, know that thou wilt incur our anger in no slight degree.

EPISTLE XXXVIII.

TO VITUS, GUARDIAN (Defensorem(7)).

Gregory to Virus, &c.

If thou art held bound by no condition or liability to bodily service, and hast not been a cleric of any other city, and if there is no canonical objection to thee, it is our will and pleasure, with a view to the advantage of the Church, that thou receive the office of Guardian of the Church, in order that thou mayest execute incorruptly and diligently whatever may be enjoined thee by us for the benefit of the poor; using this privilege which after deliberation we have conferred on thee, so as to do thy diligence faithfully in accomplishing all that may be enjoined thee by us, as having to render an account of thy doings before the judgment of our God. This epistle we have dictated for writing to Paterius, secundicerio notario of our Church(8), and have subscribed it.

EPISTLE XL.

TO MARINIANUS, BISHOP OF RAVENNA.

Gregory to Marinianus, &c.

Great infirmity constrains us, dearest brother. from which if we were free, we should seem justly blamable. But since, while we are in this fragile body, we cannot subsist but by subservience to its weaknesses, we ought not to blush for what necessity imposes on us. And so, since physicians all say that to those who suffer from eruption of blood fasts are injurious, we exhort thy Fraternity by this present address that, recalling to mind what thou hast been accustomed to endure from sickness, thou by no means impose on thyself the labour of fasting[9]. If, however, by the mercy of God, thou knowest thyself to be so far improved in health as to have sufficient strength, we permit thee to fast once or twice in the week. But of this it befits thee before all things to take care, that thou in no wise subject thyself to any feeling of irritation, lest the sickness, which is believed to be now lighter and as it were suspended, should be experienced afterwards more heavily through exasperation.

EPISTLE XLIV.

TO RUSTICIANA, PATRICIAN[10].

Gregory to Rusticiana, &c.

I have received the letters of your Excellency, which altogether relieved me, while I was in a state of most grievous sickness, with regard to your health, your devotion, and your sweetness. One thing however I took amiss namely that in the same epistles to me what might have been said once was said repeatedly "Your handmaiden," and "your handmaiden." For, I having been made the servant of all through the burdens of episcopacy, with what reason does she call herself my handmaid whose own I was before I undertook the episcopate? And so I beseech you by Almighty God, that I may never find this word in what you write to me. Further, the gifts which out of a most pure and sincere heart you sent to the blessed Peter, Prince of the apostles, have been received and hung up there[1] in the presence of all the clergy. But my son, the magnificent lord Symmachus, finding me ill from pains of gout and almost despaired of, deferred giving me your letters, and gave them long after the veils had been received: and I found afterwards in your Excellence's letters that they were to have been borne to the Church of the blessed Peter with a litany. And so this was not done, because, as I have already said, we received the veils before the letters. Nevertheless the aforesaid Symmachus did with your whole household what you wished us to do with the clergy. But, even if the voices of men were wanting, your offering itself has its own voice before Almighty God. In His loving-kindness I trust that the intercession of him whose body you have covered on earth may protect you in heaven from all sins, and in his provision rule your house, and in his watchfulness guard it.

With regard to the affliction of gout which you signify to us has come upon you, I am both distressed and rejoiced exceedingly: rejoiced, because the noxious humour, attacking the lower parts of your body, has entirely left the higher ones; but distressed, because I fear you suffer excessive pain in so very slender a body. For where there is a deficiency of flesh, what strength can there be to resist pain? For as to myself, you know what I used to be: but now bitterness of soul and continual exasperation, and besides this the affliction of gout so affects me that my body is dried up even as if in burial. Hence it comes to pass that I can rarely now rise from bed. If, then, the pain of gout has reduced the mass of my body to such dryness, what must I think of your body, which was too dry before the pains came on? As to the alms which you have bestowed on the monastery of the blessed Apostle Andrew, there is no need for me to say anything, since it is written, Hide thine alms in the bosom of a poor man, and it shall pray for thee (Ecclus. xxix. 15). If then the good deed itself has its voice in the secret ears of God, whether we cry aloud or keep silence, this very thing which you have well done cries aloud. Moreover I declare that there are so great miracles, there is so great care and custody of the monks in this same monastery of the said apostle that it is as if he himself were specially the abbot of the monastery. For, to speak of a few things out of many which I have learnt from the narration of the abbot and the prior of the monastery, two brethren were one day sent out thence to buy something for the use of the monastery, one a junior who seemed to be distinguished for prudence, the other a senior, sent to be the guardian of the junior. Both went forth, and from the money they received as the price of what they were to purchase, he who had been sent as the guardian of the junior purloined something without the knowledge of the other. Having both of them presently returned to the monastery, and come to the threshold of the oratory, he who had committed the theft fell down seized by a demon, and began to be vexed. And, when the demon had let him go, he was asked by the monks who came round him whether perchance he had purloined anything from what he had received: he denied, and was a second time vexed. Eight times he denied, and eight times was vexed. But after his eighth denial he confessed how much money he had purloined. And repenting he acknowledged, prostrate on the earth, that he had sinned, and when he had undergone penance, the demon came to him no more.

At another time also, on the anniversary of the same apostle, while the brethren were resting during the mid-day hours, suddenly a certain brother, having become blind with his eyes open, began to tremble, to utter loud cries, testifying by these cries that he could not bear what he was suffering. The brethren ran together to him, saw him blind with his eyes open, trembling, and crying out, abstracted from the scene around him, and having no sense of anything that could be done externally. They lifted him in their hands, and east him before the altar of Saint Andrew the Apostle, prostrating themselves also in prayer for him. And he at once, coming to himself again, declared what he had suffered; namely that a certain old man appeared to him, and set a black dog at him to tear him, saying, Why wouldest thou flee from this monastery? And, when I could by no means have escaped (said he) from the bites of the dog, certain monks came, and besought that old man for me, who straightway bade the dog depart, and then I came to myself. And he often afterwards confessed, saying, On the day on which I suffered these things I bad had a design of flying from this same monastery.

Another monk also secretly desired to depart from the same monastery. And, having considered the matter in his mind, he would have entered the oratory; but he was immediately delivered to a demon and most sorely vexed. But he used to be left by the demon and if he remained outside the oratory, he would suffer no harm; but, if he attempted to enter it, he was at once delivered to the evil spirit and vexed. And, when this took place frequently, he confessed his fault, namely that he was thinking of going away from the monastery. Then the brethren, assembled in his behalf, bound themselves to continue in prayer for him for three days, and he was so cured that the evil spirit never came to him afterwards. He used to say also that he had seen the same blessed apostle while he was being vexed, and had been reproached by him for wishing to depart from the monastery.

Two other brethren also fled from the same monastery, and gave some intimations previously to the brethren in conversation that they were going down by the Appian way, to make for Jerusalem; but, when they had gone out, they turned aside from the road. And, that there might be no possibility of their being found by any that might follow them, finding some retired crypts near the Flaminian gate, they hid themselves therein. But when they had been looked for in the evening, and not found in the monastery, certain brethren followed them on horseback, going out by the gate of Metronus, to follow them along the Latin or Appian way. But suddenly they conceived the design of looking further for them on the Salarian way: and so, in proceeding outside the city, they turned their course into the Salarian way. But, failing to find them, they decided to return through the Flaminian gate. And, as they were returning, presently when their horses came in front of the crypts in which the men were hidden, they stood still, and, though beaten and urged, refused to move. The monks considered that such a thing could not be without some mystery. They observed the crypts, and saw file entrance to them to be blocked by a piled heap of stones, but, as their horses would not go in any direction, they dismounted. They displaced the stones which were placed at the mouth of the crypts, entered, and found the men in a state of consternation within these dark subterranean hiding-places. They were taken back to the monastery, and were so improved by this miracle that it was of great advantage to them to have fled for a short time from the monastery.

I have told you these things that it may be known to your Excellency whose oratory it is on which you have bestowed your alms. Now may Almighty God keep you under His heavenly protection both in soul and in body and all your house, and grant you to live long for our consolation. I beg that my most beloved son the Lord Strategius[2] with his glorious parents your children may be greeted in my name.

EPISTLE XLV.

TO THEOCTISTA, PATRICIAN[3].

Gregory to Theoctista, &c.

We ought to give great thanks to Almighty God, that our most pious and most benignant Emperors have near them kinsfolk of their race, whose life and conversation is such as to give us all great joy. Hence too we should continually pray for these our lords, that their life, with that of all who belong to them, may by the protection of heavenly grace be preserved through long and tranquil times.

I have to inform you, however, that I have learnt from the report of certain persons how that, owing to the levity of the people, a tumult of detraction has arisen against you. And I hear that your Excellency has consequently been distressed with no slight vexation. If this is so, I wonder much why the words of men on earth should agitate you, who have fixed your heart on heaven. For the blessed Job, when his friends who had come to console him had broken out into rebuke, said, For behold my witness is in heaven, and he that knows me is on high (Job xvi. 20). For one who has the witness of his life in heaven ought not to be afraid of the judgments of men on earth. Paul also, a leader of good men, says, Our glory is this, the testimony of our conscience (5 Cor. i.12). And he says again, Let every man prove his own work, and so shall he have glory in himself, and not in another (Gal. vi. 4). For, if we are rejoiced by praises and broken down by detractions, we have set our glory not in ourselves, but in the mouth of others. And indeed the foolish virgins took no oil in their vessels, but the wise ones took oil in their vessels with their lamps (Matth. xxv.). Now our lamps are good works; of which it is written, Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven (Matth. v. 16). And we then take oil in our vessels with our lamps, when we seek not the splendour of glory for our good deeds from the adulation of our neighbours, but preserve it in the testimony of our conscience. And in regard to all that is said of us outwardly we ought to recur to the secrets of our soul. Although all should revile us, yet he is free whom conscience accuses not, while, even though all should praise, one cannot be free, if conscience accuses him. Whence the Truth says concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? (Matth. xi. 7). And this in truth is said in the way of negation, not of assertion, since it is added, But what went ye out for to see? A man clothed in soft raiment? Behold, they that wear soft clothing' are in kings' houses (Ibid. 8). For although, according to the truth of the Gospel, John was clothed in rough raiment, yet the signification is that they wear sort clothing who are delighted by adulations and praises And it is denied that John was a reed shaken with the wind, inasmuch as no breath from any human mouth bent the fortitude of his mind. For we, if we are lifted up by praises, or cast down by revilings, are a reed shaken with the wind. But far be this, far be it from the heart of your Excellency. I know that you read studiously the teacher of the Gentiles, who says, I, if yet pleased men, should not be the servant of Christ (Gal. i. 10).

If, however, any even slight sadness has arisen in your mind from this cause, I believe that Almighty God has kindly allowed this to be the case. For not even to His elect in this life has He promised the joys of delight, but the bitternesses of tribulation; so that, after the manner of medicine, they may be restored through a bitter cup to the sweetness of eternal salvation. For what says He? The world shall rejoice and ye shall lament (Joh. xvi. 20). With what hope? With what promise? A little afterwards it is added, I will see you again, and your heart shall rejoice, and your joy no man shall take from you (Ibid. 22). Hence again He says to His disciples, In your patience shall ye poseess your souls (Luke xxi. 19).

Consider, I pray you, where patience would be, if there were nothing to be endured. I suspect that there is no Abel without having a Cain for his brother. For if the good were without the bad, they could not be perfectly good, since they would not be purged: and the very society of the bad is the purgation of the good. There were three sons of Noe in the ark, one of whom was a derider of his father, who, though in himself he was blessed, still received a sentence of condemnation in his son. Abraham had two sons before he took Cethura to wife; and yet his carnal son persecuted the son of promise (Genes. ix.). This the great teacher expounds, saying, As he who is after life flesh persecuted him that is after the Spirit, even so it is now (Gal. iv. 29). Isaac had two sons; but one, who was spiritual, fled before the threats of his carnal brother. Jacob had twelve sons, but one, who lived uprightly, was sold by ten into Egypt. In the case of the prophet David, because there was in him what should have been purged, it was brought to pass that he suffered under a son's persecution. The blessed Job says of the society of the reprobate, I have been a brother to dragons, and a companion to owls (Job xxx. 29). To Ezekiel the Lord says, Son of man, unbelievers and destroyers are with thee, and thou dost dwell among scorpions (Ezek. ii. 6). Among the twelve apostles there was one reprobate, that there might be one by whose persecution the eleven might be tried. The Prince of the apostles speaks thus to his disciples, He delivered just Lot, oppressed by the injury and conversation of the wicked. For in seeing and hearing he was just, dwelling among those who from day to day vexed the soul of the just one with their un-righteous deeds (2 Pet. ii. 7, 8). Paul also the apostle writes to his disciples, saying, In the midst of a crooked and perverse nation, among whom ye shine as luminaries in the world, holding fast the word of life (Philip: it. 15).

Seeing then that we know from the witness of Scripture that in this life the good cannot be without the bad, your Excellency ought by no means to be disturbed by the voices of fools, especially as there is then sure confidence in Almighty God, when for well-doing any adversity is given us in this world in order that a full reward may be reserved for us in the eternal retribution. Whence also in the holy Gospel the Truth says, Blessed shall ye be when men shall say all manner of evil against you falsely for my name's sake (Matth. v. 11). And for our consolation He deigned to adduce as an example His own reproaches, saying, If they have called the master of the house Beelzebub, how much more them of his household (Ibid. x. 25).

But there are many who perhaps praise the life of the good more than they ought; and, lest any elation should creep in from praise, Almighty God allows bad men to break out into slander and objurgation, in order that, if any sin springs up in the heart from the mouth of them that praise, it may be choked by the mouth of them that revile. Hence it is, then, that the teacher of the Gentiles testifies that he continues in his preaching through evil report and good report (2 Cor. vi. 8); saying also, As deceivers and yet true. If then there were such as laid an evil report on Paul, and called him a deceiver, what Christian now should account it a hard thing in behalf of Christ to hear injurious words? Moreover we know of how great virtue was the precursor of our Redeemer, who in Holy Writ is called not only more than a prophet, but even an angel: and yet, as the history of his death testifies, after his death his body was burnt by his persecutors[4]. But why say we these things of holy men? Let us speak of the Holy of holies Himself, that is of God Who was made man for us, Who before His death heard the injurious charge that He had a devil, and after His death was called a deceiver by His persecutors, when one said, We know that that deceiver said, After three days I will rise again (Matth. xxvii. 63). How much, then, must we sinners needs bear from the tongues and hands of wicked men, we who are to be judged at the coming of the eternal Judge, if He Who will even come as Judge endured so much both before and after His death?

These things, most sweet and excellent daughter, I have briefly said, lest, as often as thou hearest of foolish men speaking in derogation of thee, thou shouldest be touched by even the least sadness of heart. But, seeing that this very murmuring of foolish men cannot be allayed by quiet reason, I hold it to be sin if the doing of what can be done is neglected. For, when we appease insane minds, and bring them back to a healthy state, we ought by no means to cause them offence. For there are some offences that are to be altogether despised; but there are some which, when they can be avoided without guilt, are not to be despised, lest there be guilt in keeping them alive. We learn this from the preaching of the sacred Gospel; since, when the Truth said, Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man (Matth. xv. 11), and the disciples replied saying, Knowest than that the Pharisees were effended after they heard this saying? (Ibid. 12), straightway He replied, Every plant which my heavenly Father hath not planted shall be rooted up. Let them alone; they be blind, and leaders of the blind (Ibid. 13). And yet, when tribute was demanded, He first gave a reason why tribute should not be paid, and forthwith subjoined, Notwithstanding, test we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, than shall find a stater. That take, and give unto them for me and for thee (Matth. xvii. 26). Why is it that of some who were offended it is said, Let them alone; they are blind, and leaders of the blind; and that to others, lest they should be offended, tribute is paid by the Lord, even though not due? Why is it that He allowed one offence to remain, but forbade another to be caused to others? Why, but that He might teach us on the one hand to despise offences which implicate us in sin, but on the other to mitigate in all ways those which we can appease without sin?

Wherefore your Excellency, God protecting you, may, with great quietness, turn aside the offences of bad men. For the chief of them you should of your own accord call to you privately and give them reasons, and anathematize certain wrong points which they suppose to be held by you. And if too, as it is said may be the case, they suspect such anathema to be insincere, you should confirm it even by an oath, averring that you do net hold, and never have held, those points. Nor let it seem beneath you to satisfy them in such a way; nor let there be in your mind any feeling of disdain against them on account of your imperial race. For we are all brethren created by the power of one Emperor, and redeemed by His blood. And so we ought not in anything to despise our brethren, however poor and abject.

For certainly Peter had received power in the heavenly kingdom, so that whatever he should bind or loose on earth should be bound or loosed in heaven; he walked on the sea, he healed the sick with his shadow, be slew sinners with his word, he raised the dead by his prayer. And because by the admonition of the Spirit he had gone in to Cornelius the Gentile, a question was raised against him by the believers as to why he had gone in among Gentiles and eaten with them, and why he had received them in baptism. And yet this first of the apostles, filled with such gifts of grace, supported by such power of miracles, replied to the complaint of the believers, not by power but by reason, and explained the case to them in order; how he saw a certain vessel, as it had been a sheet, in which were four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air, let down from heaven, and heard a voice saying, Arise, Peter; kill and eat (Acts xi. 5 seq.); how three men came to him calling him to Cornelius; how the Holy Spirit bade him go with them; how the same Holy Spirit who had been wont to come on those baptized in Judea after baptism, came on the Gentiles before baptism. For if, when he was blamed by the believers, he had paid regard to the authority which he bad received in Holy Church, he might have replied that the sheep should not dare to find fault with the shepherd to whom they had been committed. But, had he said anything of his own power in answer to the complaint of the believers, he would not have been truly a teacher of gentleness. He pacified them, therefore, by giving a reason humbly, and even produced witnesses to defend him from blame, saying, Moreover these six brethren accompanied me (Acts xi. 12). If, then, the pastor of the Church, the Prince of the Apostles, who singularly did signs and miracles, disdained not, in defending himself from blame, humbly to give a reason, how much more ought we sinners, when we are blamed for anything, to pacify those who blame us by giving a reason humbly!

For to me, as you know, when I was resident at the footsteps of my lords in the royal city, many used to come of those who were accused with respect to the aforesaid points. But I declare, my conscience bearing me witness, that I never found in them any error, any pravity, or anything of what was said against them. Whence also I took care, despising report, to receive them familiarly, and rather to defend them from their accusers For it used to be said against them that under pretext of religion they dissolved marriages; and that they said that baptism did not entirely take away sins; and that, if any one did penance for three years for his iniquities, he might afterwards live perversely; and that, if they said under compulsion that they an athematized anything for which they were blamed, they were by no means holden by the bond of anathema. Now if there are any who undoubtedly hold and maintain such views, there is no doubt that they are not Christians. And such both I, and all catholic bishops, and the universal Church, anathematize, because they think what is contrary to the truth, and speak what is contrary. For, if they say that marriages should be dissolved for the sake of religion[5], be it known that, though human law has conceded this, yet divine law has forbidden it. For the Truth in person says, What God hath joined together let not man put asunder (Matth. xix. 6). He says also, It is not lawful for a man to put away his wife saving for the cause of fornication (Ibid. 9). Who then may contradict this heavenly legislator? We know how it is written, Two shall be one flesh (Match. xix. 5; 1 Cor. vi. 16; Gen. ii. 24). If, then, a man and wife are one flesh, and a man puts away his wife for the sake of religion, or a woman her husband while he remains in this world, even though perchance he turns aside to unlawful deeds, what is this conversion[6], in which one and the same flesh on the one part passes to continence and on the other part remains in pollution? If, however, it should suit both to lead a continent life, who may dare to accuse them, since it is certain that Almighty God, who has granted what is less, has not forbidden what is greater? And indeed we know of many holy persons who have both previously led continent lives with their consorts, and have afterwards passed over to the rules Of holy Church. For in two ways holy men are accustomed to abstain even from lawful things. Sometimes that they may increase their merits before Almighty God; but sometimes that they may wipe away the sins of their former life. For when the three children who were brought under obedience to the Babylonian King, asked for pulse for food, being unwilling to make use of the king's meat, it was not because it would have been sin in them to eat what God had created. They were unwilling, then, to take what it was lawful for them to take, that their virtue might increase through continence. But David, who had taken to himself another man's wife, and had been sorely scourged for his fault, desired long afterwards to drink water from the cistern of Bethlehem; which when his bravest soldiers had brought to him, he refused to drink it, and poured it out as a libation to the Lord. For it was lawful for him to drink it, had he been so minded; but, because he remembered having done what was unlawful, he laudably abstained even from what was lawful. And he, who to his guilt previously feared not that the blood of dying soldiers should be shed, afterwards considered that, were he to drink the water, he would have shed the blood of living soldiers, saying, Shall I drink the blood of these men who have put their lives in jeopardy (1 Chron. xi. 19)? Accordingly, when good husbands and wives desire either to increase merit or to do away with the faults of previous life, it is lawful for them to bind themselves to continence and to aspire to a better life. But, if the wife does not follow after the continence which the husband aspires to, or the husband refuses that which the wife aspires to, it is not lawful for wedlock to be cut asunder, seeing that it is written, The wife hath not power of her own body, but the husband; and the husband hath not power of his own body,, but the wife (1 Cor. vii. 4).

But, if there are any who say that sins are only superficially put away in baptism, what can be more against the faith than such preaching, whereby they would fain undo the very sacrament of faith, wherein principally the soul is bound to the mystery of heavenly cleanness, that, being completely absolved from all sins, it may cleave to Him alone of Whom the Prophet says, But it is good for me to cleave to God (Ps. lxxii. 28[7])? For certainly the passage of the Red Sea was a figure of holy baptism, in which the enemies behind died, but others were found in front in the wilderness. And so to all who are bathed in holy baptism all their past sins are remitted, since their sins die behind them even as did the Egyptian enemies. But in the wilderness we find other enemies, since, while we live in this life, before reaching the country of promise, many temptations harass us, and hasten to bar our way as we are wending to the land of the living. Whosoever says, then, that sins are not entirely put away in baptism, let him say that the Egyptians did not really die in the Red Sea. But, if he acknowledges that the Egyptians really died, he must needs acknowledge that sins die entirely in baptism, since surely the truth avails more in our absolution than the shadow of the truth. In the Gospel the Lord says, He that is washed needeth not to wash, but is clean every whit (Joh. xiii. 10). If, therefore, sins are not entirely put away in baptism, how is he that is washed clean every whit? For he cannot be said to be clean every whit, if he has any sin remaining. But no one can resist the voice of the Truth, He that is washed is clean every whit. Nothing, then, of the contagion of sin remains to him whom He Himself who redeemed him declares to be clean every whit.

But, if there are any who say that penance is to be done for sin during any three years, and that after the three years one may live in pleasures, these know neither the preaching of the true faith nor the precepts of sacred Scripture. Against these the excellent preacher says, He that soweth in his flesh shall of the flesh also reap corruption (Galat. vi. 8). Against these he says again, They that are in the flesh cannot please God (Ram. viii. 8); where he subjoins to his disciples, But ye are not in the flesh, but in the Spirit.

Now they are in the flesh who live in carnal pleasures. Against them it is said, Neither shall corruption possess incorruption (1 Cor. xv. 50). But, if they say that a short season of penitence may suffice against sin, so that one may be allowed to return again to sin, rightly does the sentence of the first pastor hit them, when he says, It is happended unto them according to the true proverb; The dog is turned to his own vomit again, and the saw that was washed to her wallowing in the mire (2 Pet. ii. 22).For great is the efficacy of penitence against sin; but only if one persevere in this penitence. For it is written, He that shall persevere unto the end, the same shall be saved (Matth. x. 22: xxiv. 13). Hence again it is written, He that is baptized from a dead body, and toucheth it again, what availeth his washing? (Ecclus. xxxiv. 30[8]). Now a dead body is every perverse work, which draws a man to death, because he lives not in the life of righteousness. He, then, is baptized from a dead body, and again touches it, who deplores the bad works which he remembers having done, but after his tears entangles himself in the same again. Washing, therefore, from such dead body avails not any soul that does again what it has bemoaned, and rises not through the lamentations of penitence to the rectitude of righteousness. For to do penance truly is not only to bemoan what has been committed, but also to decline from what has been bemoaned.

But, if there are any who say that, if any one shall have anathematised anything under compulsion of necessity, he is not held by the bond of the anathema, these are themselves witnesses that they are no Christians. For they think by vain attempts to loose the binding of holy Church, and hereby neither do they account as real the absolution of holy Church which she offers to the faithful, if they think that her binding is of no avail. Against such as these dispute should be no longer held, since they ought to be altogether scorned and anathematised; and whence they think to elude the truth, thence let them in reality be bound in their sins.

If, then, there are any who under the Christian name dare either to preach, or to hold silently in their own minds, the points of error which we have spoken of above, these undoubtedly we both have anathematised and do anathematise. Yet, as I have said before, in those who used to come to me in the royal city I observed no error at all as to any one of the aforesaid points, nor do I think there was any. For, if there had been, I should have observed it. However, since there are many of the faithful who are inflamed with unwise zeal, and often, while they attack certain persons as though they were heretics, themselves make heresies, consideration should be had for their infirmity, and, as I have said before, they should be appeased with reason and gentleness. For indeed they are like unto those of whom it is written, I bear them record, that they have a zeal of God, but not according to knowledge (Rom. x. 2). Wherefore your Excellency, who live incessantly in reading, in tears, and in alms, should, as I have requested, appease their unwisdom by gentle exhortations and replies, that not only in yourself, but also in them, you may find the glory of eternal retribution. All this my exceeding love has induced me to say to you, since I think that your joy is my gain, and your sadness my loss. May Almighty God guard you with heavenly grace, and, keeping safe the Piety of our lord and the Tranquillity of our most pious lady, prolong your life for the education of the little lords.

EPISTLE XLVI.

TO ISACIUS, BISHOP OF JERUSALEM (9).

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 Fraternity's 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 (I Cor. iii. II). 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 is a 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. xxxii. 7)(I). 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 (Acts viii. 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 (Matth. xxi.). 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. cxxviii. 3)(2). 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 (Hebr. xii. 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. vi. 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.

EPISTLE XLVII.

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 dignity (3). 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 John 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.

EPISTLE L.

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.(4) 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 man's 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 world (5).

EPISTLE LIV.

TO DESIDERIUS, BISHOP OF GAUL(6).

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.

EPISTLE LV.

TO VIRGILIUS, BISHOP OF ARELATE (ARLES)(7).

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 lax, ires 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 concar with them, that through your assistance they may be able, under the protection of God, to arrive speedily at their destination.

EPISTLE LVI.

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 heart's 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 Lord's 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 man's 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 4 (8).

EPISTLE LVII.

TO AREGIUS, BISHOP OF VAPINCUM(9).

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.

EPISTLE LVIII.

TO DIVERS BISHOPS OF GAUL,

Gregory to Mennas of Telona (Toulon), Serenus of Massilia (Marseilles), Lupus of Cabillonum (Chalons-sur-Saone), Aigulfus of Mettae (Metz), Simplicius of Parisii (Paris), Melantius of Rotonius (Rouen), and Licinius (1), 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.

EPISTLE LIX.

TO THEODERIC, KING OF THE FRANKS(2).

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