Gregory the Dialogist : 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. 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." 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. — Pastoral Rule, Part 4 Jerome : In Ezekiel, God speaks to Jerusalem: "You were perfect through my beauty." And this is the meaning of the text: "You were not perfect through your own works or through your own knowledge and the boasting of your heart but through my beauty, which I had put on you freely through my mercy." — Against the Pelagians 2.25 Jerome : (Verse 14) And your name went out among the nations because of your beauty, for you were perfect in my splendor which I had placed upon you, says the Lord God. LXX: And your name went out among the nations in your beauty, for it was complete in the beauty which I had placed upon you, says the Lord God. Symmachus interpreted this passage more clearly: And your name went out among the nations, which was perfect because of my dignity, which I had placed upon you, says the Lord God. And this is the meaning: By my favors and my incredible generosity, you have obtained the title of queen, so that the speech of all nations would speak of you, and you would not be praised for your own merits and virtues, but for my perfect generosity. For unless the Lord builds the house, those who build it labor in vain. Unless the Lord guards the city, the guard keeps watch in vain (Ps. CXXVI, 1, 2). For neither the one who plants nor the one who waters is anything, but only God who gives the growth (1 Cor. III). For it is not the one who wills or the one who runs, but the mercy of God that makes a difference (Rom. IX, 16): so that after we have done everything we are commanded to do, we may say: We are worthless servants; we have only done what we ought to have done (Luke XVII, 10). Not that by the generosity of God, free will is taken away from man, but rather that freedom itself should have the Lord as its helper. — Commentary on Ezekiel