The Book of Pastoral Rule, of
Gregory the Great, Bishop of RomeTranslated, with Introduction, Notes, and Indices, by the Rev. James Barmby, D.D.,
Vicar of Northallerton, Yorkshire
Published in 1886 by Philip Schaff, New York: Christian Literature Publishing Co.
to John, Bishop of the City of Ravenna.
Part IV.How the Preacher, When He Has Accomplished All Aright, Should Return to Himself, Lest Either His Life or His Preaching Lift Him Up.
But since often, when preaching is abundantly poured forth in fitting ways, the mind of the speaker is elevated in itself by a hidden delight in self-display, great care is needed that he may gnaw himself with the laceration of fear, lest he who recalls the diseases of others to health by remedies should himself swell through neglect of his own health; lest in helping others he desert himself, lest in lifting up others he fall. For to some the greatness of their virtue has often been the occasion of their perdition; causing them, while inordinately secure in confidence of strength, to die unexpectedly through negligence. For virtue strives with vices; the mind flatters itself with a certain delight in it; and it comes to pass that the soul of a well-doer casts aside the fear of its circumspection, and rests secure in self-confidence; and to it, now torpid, the cunning seducer enumerates all things that it has done well, and exalts it in swelling thoughts as though superexcellent beyond all beside. Whence it is brought about, that before the eyes of the just judge the memory of virtue is a pitfall of the soul; because, in calling to mind what it has done well, while it lifts itself up in its own eyes, it falls before the author of humility. For hence it is said to the soul that is proud, For that thou art more beautiful, go down, and sleep with the uncircumcised (Ezek. xxxii. 19): as if it were plainly said, Because thou liftest thyself up for the comeliness of thy virtues, thou art driven by thy very beauty to fall. Hence under the figure of Jerusalem the soul that is proud in virtue is reproved, when it is said, Thou wert perfect in my comeliness which I had put upon thee, saith the Lord, and having confidence in thy beauty thou hast committed fornication in thy renown (Ibid. xvi. 14, 15). For the mind is lifted up by confidence in its beauty, when, glad for the merits of its virtues, it glories within itself in security. But through this same confidence it is led to fornication; because, when the soul is deceived by its own thoughts, malignant spirits, which take possession of it, defile it through the seduction of innumerable vices. But it is to be noted that it is said, Thou hast committed fornication in thy renown: for when the soul leaves off regard for the supernal ruler, it forthwith seeks its own praise, and begins to arrogate to itself all the good which it has received for shewing forth the praise of the giver; it desires to spread abroad the glory of its own reputation, and busies itself to become known as one to be admired of all. In its renown, therefore, it commits fornication, in that, forsaking the wedlock of a lawful bed, it prostitutes itself to the defiling spirit in its lust of praise. Hence David says, He delivered their virtue into captivity, and their beauty into the enemy's hands (Ps. lxvii. 61  ). For virtue is delivered into captivity and beauty into the enemy's hands, when the old enemy gets dominion over the deceived soul because of elation in well doing. And yet this elation in virtue tempts somewhat, though it does not fully overcome, the mind even of the elect.
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See now, good man, how, compelled by the necessity laid upon me by thy reproof, being intent on shewing what a Pastor ought to be, I have been as an ill-favoured painter pourtraying a handsome man; and how I direct others to the shore of perfection, while myself still tossed among the waves of transgressions. But in the shipwreck of this present life sustain me, I beseech thee, by the plank of thy prayer, that, since my own weight sinks me down, the hand of thy merit may raise me up.
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