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Title: The Letters of S. Ambrose, Bishop of Milan

Author: Saint Ambrose

Release Date: October 23, 2019 [EBook #58783]

Language: English

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LETTER II.
A.D. 379.

WE gather from the letter itself that Constantius, to whom it is addressed was a newly appointed Bishop, but of what see does not appear. In § 27 S. Ambrose commends to his care the see of Forum Cornelii, which was vacant at the time, as being in his neighbourhood. The grounds on which the Benedictine Editors fix the date seem rather vague. Its interest however is not historical: it is simply hortatory, urging on Constantius the fulfilment of the duties of his new office, and setting before him the chief subjects to which his preaching should be addressed. From S. Ambrose calling him ‘my son’ (§ 27) it would seem that he was either one of his own clergy, or had been in some way under his guidance. It is interesting as shewing how a great Bishop of that age dwelt upon the relations of the Episcopate, not merely to the Clergy under him as their superior, but to the laity of his diocese as their chief teacher.

AMBROSE TO CONSTANTIUS.

1. YOU have undertaken the office of a Bishop, and now, seated in the stern of the Church, you are steering it in the teeth of the waves. Hold fast the rudder of faith, that you may not be shaken by the heavy storms of this world. The sea indeed is vast and deep, but fear not, Ps. xxiv. 2. for He hath founded it upon the seas, and prepared it upon the floods. Rightly then the Church of the Lord, amid all the seas of the world, stands immoveable, built as it were, upon the Apostolic rock; and her foundation remains unshaken by all the force of the raging surge. The waves lash but do not shake it; and although this world’s elements often break against it with a mighty sound, still it offers a secure harbour of safety to receive the distressed.

2. Yet although it is tossed on the sea, it rides upon the floods; and perhaps chiefly on those floods of which it is said, Ps. xciii. 4. The floods have lift up their voice. For there are S. John vii. 38. rivers, which shall flow out of his belly, who has received to drink from Christ, and partaken of the Spirit of God. These rivers then, when they overflow with spiritual grace, lift up their voice. There is a river too, which runs down upon His saints like a torrent. And there are Isa. lxvi. 12. the rivers of the flood, which Ps. xlvi. 4. make glad the peaceful and tranquil soul. He that receives, as did John the Evangelist, as did Peter and Paul, the fulness of this stream, lifts up his voice; and like as the Apostles loudly heralded forth to the farthest limits of the globe the Evangelic message, so he also begins to preach the Lord Jesus. Receive to drink therefore of Christ, that your sound may also go forth.

3. The Divine Scripture is a sea, containing in it deep meanings, and an abyss of prophetic mysteries; and into this sea enter many rivers. There are sweet and transparent streams, cool3 fountains too there are, springing up into life eternal, and Prov. xvi. 24. pleasant words as an honey-comb. Agreeable sentences too there are, refreshing the minds of the hearers, if I may say so, with spiritual drink, and soothing them with the sweetness of their moral precepts. Various then are the streams of the sacred Scriptures. There is in them a first draught for you, a second, and a last.

4. Gather the water of Christ, that which Ps. cxlviii. 5. praises the Lord. Gather from many sources that water which the prophetic Eccles. xi. 3. clouds pour forth. He that gathers water from the hills and draws it to himself from the fountains, he also drops down dew like the clouds. Fill then the bosom of your mind, that your ground may be moistened and watered by domestic springs. He who needs and apprehends much is filled, he who hath been filled waters others, and therefore Scripture saith, Ib. If the clouds be full of rain, they empty themselves upon the earth.

5. Let your discourses then be flowing, let them be clear and lucid; pour the sweetness of your moral arguments into the ears of the people, and sooth them with the charm of your words, that so they may willingly follow your guidance. But if there be any contumacy or transgression in the people or individuals, let your sermons be of such a character as shall move your audience, and prick the evil conscience, for Ib. xii. 11. the words of the wise are as goads. The Lord Jesus too pricked Saul, when he was a persecutor. And think how salutary the goad was which from a persecutor made him an Apostle, by simply saying, Acts ix. 5. It is hard for thee to kick against the pricks.

6. There are discourses too like milk, such as Paul fed the Corinthians with; 1 Cor. iii. 2. for they who cannot digest stronger food, must have their infant minds nourished with the juice of milk.

7. Let your addresses be full of understanding. As Solomon says, Prov. xv. 7. The4 lips of the wise are the weapons of the understanding, and in another place, Let your lips be bound up with sense, that is, let your discourses be clear and bright, let them flash with intelligence like lightning: let not your address or arguments stand in need of enforcement from without, but let your discourse defend itself, so to speak, with its own weapons, and let no vain or unmeaning word issue out of your mouth. For there is a bandage to bind up the wounds of the soul, and if any one cast it aside, he shews that his recovery is desperate. Wherefore to those who are afflicted with a grievous ulcer administer the oil of your discourse to soften the hardness of their heart, apply an emollient, bind on the ligature of salutary precepts; beware lest by any means you suffer men who are unstable and vacillating in faith or in the observance of discipline, to perish with minds unbraced and vigour relaxed.

8. Wherefore admonish and entreat the people of God that they abound in good works, that they renounce iniquity, that they kindle not the fires of lust, (I say not on the Sabbath only, but never,) lest they set on fire their own bodies; Eph. v. 3. that there be no fornication or uncleanness in the servants of God, for we serve the immaculate Son of God. Let every man know himself, 1 Thess. iv. 4. and possess his own vessel, that, having, so to say, broken up the fallow ground of his body, he may expect fruit in due season, and it may not Gen. iii. 18. bring forth thorns and thistles, but he too may say, Ps. lxxxv. 13. Our land hath given her increase; and on this once wild thicket of the passions a graft of virtue may flourish.

9. Teach moreover and train the people to do what is good and that no one fail to perform works which shall be approved, whether he be seen of many, or be without witness, for the conscience is a witness abundantly sufficient unto itself.

10. And let them avoid shameful deeds, even though they believe they cannot be detected. For though a man be shut up within walls, and covered with darkness, without witness and without accomplice, still he has a Judge of his acts, Whom nothing ever deceives, and to Whom all things cry aloud. To Him the voice of Gen. iv. 10. blood cried from the ground. Every man has in himself and his own conscience a strict judge, an avenger of his wickedness and of his crimes. Cain wandered about in fear and trembling, suffering the punishment of his unnatural deed; so that death was to him a refuge, relieving the wandering outcast from that terror of death which he felt at every moment. Let no man then either alone or in company commit any shameful or wicked act. Though he be alone, let him be abashed before himself more than before others, for to himself is his greatest reverence due.

11. Nor let him covet many things, for even few things are to him as many; for poverty and wealth are words implying want and sufficiency. He is not rich who needs any thing, nor he poor who needs not. And let no man despise a widow, circumvent a ward, defraud his neighbour. Hab. ii. 9–12. Woe unto him, whose substance has been collected by guile, and who buildeth a town, that is his own soul, with blood. For this it is, which Ps. cxxii. 3. is built as a city; and this city avarice builds not but destroys, lust builds not but sets on fire and consumes. Wouldest thou build this city well? Prov. xv. 16. Better is little with the fear of the Lord, than great treasure without that fear. A man’s riches ought to avail to the ransom of his soul, not to its destruction. And a treasure is a ransom, if a man use it well; on the other hand it is a snare, if a man know not how to use it. What is a man’s money to him but a provision for his journey? Much is a burthen, a little is useful. We are wayfarers in this life; many walk, but it is needful that we walk aright, for then is the Lord Jesus with us, as we read, Isa. xliii. 2. When thou passest through the waters I will be with thee, and through the rivers, they shall not overflow thee; when thou walkest through the fire thou shalt not be burned. But if a man take fire in his bosom, the fire of lust, the fire of immoderate desire he Prov. vi. 27. walketh not through, but burns this clothing of his soul. Ib. xxii. 1. A good name is rather to be chosen than great riches, and loving favour than silver and gold! Faith is sufficient for itself, and in its own possession is rich enough. And to the wise man nothing is foreign, but what is contrary to virtue; wherever he goes, he finds all things to be his own. All the world is his possession, for he uses it all if it were his own.

12. Why then is our brother circumvented, why is our hired servant defrauded? Prov. vi. 26. (not quoted ad verbum). Little it is said, is gained by the wages of an harlot, that is to say, of frailty so delusive. This harlot is not an individual, but something general; not one woman, but every idle lust. All perfidy, all deceit is this harlot; not she alone who offers her body to defilement; but every soul that barters away its hope, and seeks a dishonourable profit, and an unworthy reward. And we are hired servants, in that we labour for hire, and look for the reward of this our work from our Lord and God. If any one would know how we are hired servants, let him listen to the words, S. Luke xv. 17. How many hired servants of my father have bread enough and to spare, and I perish with hunger, and again, v. 19. Make me as one of thy hired servants. All are hired servants, all are labourers; and let him, who looks for the reward of his labour, remember that if he defraud another of the wages due to him, he also will be defrauded of his own. Such conduct offends Him Who has lent to us, and He will repay it hereafter in more abundant measure. He therefore who could not lose what is eternal, let him not deprive others of what is temporal.

13. And let no one speak deceitfully with his neighbour. Prov. vi. 2. There is a snare in our mouths, and not seldom is it that a man is entangled rather than cleared by his words. Ib. xxii. 14 Sept. The mouth of the evil-minded is a deep pit: great is the fall of innocence, but greater that of iniquity. Ib. xiv. 15. The simple, by giving too easy credit, quickly falls, but when fallen he rises again; but the evil-speaker is so cast down by his own acts that he never can recover himself and escape. Therefore let every man weigh his words, not with deceit and guile, for Prov. xi. 1. a false balance is abomination to the Lord. I do not mean that balance which weighs the wares of others, (though even in lesser matters deceit often costs dear,) but that balance of words is hateful to the Lord, which wears the mask of the weight of sober gravity, and yet practises the artifices of cunning. Great is God’s anger, if a man deceive his neighbour by flattering promises, and by treacherous subtlety oppress his debtor, a craft which will not benefit himself. S. Matt. xvi. 26. For what is a man profited, if he shall gain the riches of the whole world, and yet defraud his own soul of the wages of eternal life?

14. There is another balance which pious minds ought to consider, wherein the actions of individuals are weighed, and wherein for the most part sin inclines the scale towards judgement, or outweighs good deeds with crimes. Woe unto me, if my offences 1 Tim. v. 24. go before, and with a fatal weight incline to the judgement of death! More terrible will it be if they follow after, though they all be manifest to God, even before judgement; neither can things good be secret, nor things full of scandal be concealed.

15. How blessed is he who can extirpate avarice, the root of all evil! he truly need not fear this balance. Ib. vi. 10. For avarice is wont to deaden man’s senses, and pervert his judgement, so that he counts godliness a source of gain, and money the reward of prudence. But great is the reward of piety, and the gain of sobriety to have enough for use. For what do superfluous riches profit in this world, when you find in them neither a succour in birth nor a defence against death? For without a covering are we born into the world, without provision we depart hence, and in the grave we have no inheritance.

16. The deserts of each one of us are suspended in the balance, which a little weight either of good works or of degenerate conduct sways this way or that; if the evil preponderate, woe is me! if the good, pardon is at hand. For no man is free from sin; but where good preponderates, the evil flies up, is overshadowed, and covered. Wherefore in the Day of judgement our works will either succour us, or will sink us into the deep, weighed down as with a millstone. For iniquity is heavy, supported as by a Zech. v. 7. talent of lead; avarice is intolerable, and all pride is foul dishonesty. Wherefore exhort the people of God to trust rather in the Lord, to abound in the riches of simplicity, wherein they may walk without snare and without hindrance.

17. For the sincerity of a pure speech is good, and rich in the sight of God, although it walk among snares; yet, because it is innocent of laying wait or enthralling others, it escapes itself.

18. A great thing too it is if you can persuade them to know how to be abased, to know the true garb and nature of humility. Many possess the shew of humility, but not its power; many possess it abroad, but oppose it at home; colourably they pretend it, but in truth they renounce it, in regard of grace they deny it. For Ecclus. xix. 23, 24. Vulg. there is one that humbleth himself wickedly and his inward parts are full of deceit. And there is one that submitteth himself exceedingly with a great lowliness. There is no true humility then but such as is without colour and pretence. Such humility is that which hath a pious sincerity of mind. Great is its virtue. Finally Rom. v. 19. by one man’s disobedience death entered, and by the obedience of our Lord Jesus Christ came the redemption of all.

19. Holy Joseph knew how to be abased, who, when he was sold into bondage by his brethren, and purchased by merchants, Ps. cv. 18. whose feet as the Scripture saith, ‘they hurt in the stocks,’ learned the virtue of humility and laid aside all weakness. For when he was bought by the royal servant, officer of the household, the memory of his noble descent as one of the seed of Abraham did not cause him to disdain servile offices or scorn his mean condition. On the contrary he was diligent and faithful in his master’s service, knowing in his prudence that it matters not in what station a man renders himself approved, but that the object of good men is to merit approbation in whatever station they are placed; and the point of importance is that their character should dignify their station rather than their station their character. In proportion as the station is low the merit becomes illustrious. And such attention did Joseph exhibit that his lord entrusted to him his whole house, and committed to him all that he had.

20. And so his wife cast her eyes upon Joseph, captivated by the beauty of his form. Now we are not in fault, if either our age or our beauty becomes an object of desire to wanton eyes; let it be artless, and no blame attaches to beauty; if enticement be away, seemliness and grace of form is innocent. But this woman, fired with love, addresses the youth, and at the instigation of lust, overpowered by the force of passion confesses her crime. But he rejects the crime, saying that to defile another man’s bed was consonant neither with the customs nor the laws of the Hebrews, whose care it was to protect modesty, and to provide chaste spouses for chaste virgins, avoiding all unlawful intercourse, And that it were an impious deed for him, intoxicated by impure passion, and regardless of his master’s kindness, to inflict a deadly injury on one to whom he owed obedience.

21. Nor did he disdain to call the despised Egyptian his master, and to confess himself his servant. And when the woman courted him, urging him by the fear of betrayal, or shedding passionate tears to force his compliance, neither was he moved by compassion to consent to iniquity, nor constrained by fear, but he resisted her entreaties and yielded not to her threats, preferring a perilous virtue to rewards, and chastity to a disgraceful recompense. Again she assailed him with greater temptations, yet she found him inflexible, yea for the second time immoveable; yet her furious and shameless passion gave her strength, and she caught the youth by his robe and drew him to her couch, offering to embrace him, nay, she would have done so, had not Joseph put off his robe; he put it off, that he might not put off the robe of humility, the covering of modesty.

22. He then knew how to be abased, for he was degraded even to the dungeon; and thus unjustly treated, he chose rather to bear a false accusation than to bring the true one. He knew how to be abased, I say, for he was abased for virtue’s sake. He was abased as a type of Him Who was to abase Himself even to death, the death of the cross, Who was to come to raise our life from sleep, and to teach that our human life is but a dream: its vicissitudes reel past us as it were, with nothing in them firm or stable, but like men in a trance seeing we see not, hearing we hear not, eating we are not filled, congratulating we joy not, running we attain not. Vain are men’s hopes in this world, idly pursuing the things that are not as though they were; and so, as in a dream, the empty forms of things come and go, appear and vanish; they hover around us, and we seem to grasp yet grasp them not. But when a man has heard Him that saith Eph. v. 14. Awake, thou that sleepest, and rises up from the sleep of this world, then he perceives that all these things are false; he is now awake, and the dream is fled, and with it is fled ambition, and the care of wealth, and beauty of form, and the pursuit of honours. For these things are dreams which affect not those whose hearts wake, but affect only them that slumber.

23. And holy Joseph certifies this my assertion, that the things of this world are not perpetual or lasting, for he, noble by birth and with a rich inheritance, suddenly becomes a despised servant, and (what enhances the bitterness of servitude) a slave bought for a price by an unworthy master. For to serve the free is esteemed less disgraceful, but to be the servant of servants is a double slavery. Thus from being nobly born he became a slave, from having a wealthy father he became poor, from love he fell into hate, from favour into punishment. Again, he is raised from the prison to the court, from the bar to the judgement-seat. But he is neither depressed by adversity nor elated by prosperity.

24. The frequently changing condition of holy David also testifies how fleeting are the vicissitudes of life. He, overlooked by his father, but precious in the sight of God, exalted by his success, thrust down by envy, summoned to the service of the king and chosen to be his son-in-law, then again disguised in face and appearance, banished from the kingdom, flying from death at his own son’s hands, weeping for his own offences, atoning for those of others, nobler in winning back the affection of the heir to his throne, than if he had disgraced him. Having thus tried every condition he says well, Ps. cxix. 71. It is good for me that I have been humbled.

25. This sentence however might well also be referred to Him Who Phil. ii. 6, 7. being in the form of God, and able to bow the heavens, yet came down, and taking upon Him the form of a servant, bore our infirmities. He, foreseeing that His saints would not think it a prize to claim the honour that belonged to them, but would give place to their equals and prefer others to themselves, said, It is good for me that I have been humbled; it is good for me that I have subjected myself, that all things 1 Cor. xv. 28. may be subject unto me, and God may be all in all. Instil this humility into the minds of all, and shew yourself an example to all saying, Ib. xi. 1. Be ye followers of me, even as I am also of Christ.

26. Let them learn to seek the wealth of good wishes, and to be rich in holiness; the beauty of wealth consists not in the possession of money-bags, but in the maintenance of the poor. It is in the sick and needy that riches shine most. Wherefore let the wealthy learn to seek not their own things, but the things of Jesus Christ, that Christ also may seek them, and recompense to them what is their own. He spent for them His blood, He pours forth on them His Spirit, He offers to them His kingdom. What more shall He give, Who gave Himself, or what shall not the Father give, Who delivered up His Only Son to die for our sakes? Admonish them therefore to serve the Lord soberly and with grace, to lift their eyes with all diligence to heaven, to count nothing gain but what appertains to eternal life; for all this worldly gain is the loss of souls. He who desired Phil. iii. 8. to win Christ, suffered the loss of all things, which saying, marvellous as it is, falls short of what he had received, for he speaks of external things only, whereas Christ hath said, S. Luke ix. 23. If any man will come after Me, let him deny himself; let him lose himself so that Christ be gained. Fleeting are all things here, they bring loss and not gain; that only is gain, where enjoyment is perpetual, where eternal rest is our reward.

27. I commend to your care, my son, the Church which is at Forum Cornelii5; Being nigh thereunto, visit it frequently until a Bishop for it be ordained; I myself, engaged with the approaching season of Lent, cannot go to such a distance.

28. There you will find certain Illyrians imbued with the false doctrines of Arius; take heed of their tares, let them not come near the faithful, nor scatter their spurious seed. Let them remember what their perfidy has brought upon them6, let them be quiet and follow the true faith. Difficult indeed it is for minds imbued with the poison of unbelief to rid themselves of this impiety, for it cleaves to them; and if the fatal venom has grown inveterate in them, you must not readily give them credence. For the very sinews and strength of wisdom lie in not giving credence too readily, especially in the matter of faith, which in men is seldom perfect.

29. Yet if any one, whose frailty is suspected and inclination dubious, desire nevertheless to clear himself of suspicion; suffer him to believe that he has made satisfaction, show him some indulgence, for if a man be cut off from reconciliation his mind is estranged. Thus skilful physicians, when they observe what they deem to be well-known diseases, do not apply a remedy, but wait their time, attending upon the sick man, and administering to him such soothing appliance as they can, to the intent that the disease may neither be aggravated by neglect or despair, nor may reject the medicine applied too early, for if an inexperienced physician touch it prematurely, it will never come to a head, just as even an apple, if shaken from the tree while yet unripe, soon withers.

30. Enjoin them too (as I have borrowed a figure from agriculture) to preserve inviolate the laws of common boundary, Deut. xix. 14. and to guard those paternal landmarks which the law protects. The affection of a neighbour often exceeds the love of a brother, for the one is often afar off, the other nigh at hand; the witness of your whole life, and judge of your conduct. Allow his cattle to stray at large over the neighbouring bounds, and to rest securely on the green herbage.

31. Let the master too temper with moderation his lawful rule over his servants, seeing that in soul they are brethren. For he is called the father of the family, that he may govern them as sons; for he himself also is God’s servant, and calls the Lord of heaven, the Source of all power, his Father.

Farewell; continue to love me, as I do you.

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LETTER VII.
381 A.D.

THE Justus to whom this letter and the following are addressed is in all probability S. Justus Bishop of Lyons, who is mentioned below as one of the Bishops who took part in the Council of Aquileia: that he was a Bishop is implied by S. Ambrose addressing him as ‘brother.’ The letter contains a mystical interpretation of the half-shekel of redemption, (Exodus xxx. 12. sqq.) and of the didrachma and stater of our Lord’s miracle of the piece of money in the fish’s mouth, and of the penny of the tribute money. The date given in the margin depends on the truth of the hypothesis that Justus is the Bishop of Lyons. Of him it is recorded that he did not return to his See after the Council of Aquileia, but became a monk in the deserts of Egypt. See Newman’s Fleury vol. 1, p. 25.

AMBROSE TO JUSTUS, HEALTH.

1. YOUR question, my brother, as to the meaning of that shekel, half of which the Hebrew is commanded to offer for the redemption of the soul, is an excellent admonition to us to direct our intercourse by letter and our converse while at a distance to the interpretation of the heavenly oracles. For what can more unite us than to converse concerning the things of God?

2. Now the half of the shekel is a piece of silver, and the redemption of the soul is faith; faith therefore is that S. Luke xv. 8, 9. piece of silver which the woman in the Gospel, as we read, having lost, diligently seeks for, lighting a candle and sweeping the house; and when she finds it, she calls together her friends and neighbours, bidding them rejoice with her for that she has found the piece of silver which she had lost. For great is the loss of the soul, if a man lose his faith, or that grace which by means of faith he had obtained to himself. Do thou therefore light thy candle. S. Matt. vi. 22. Thy light is thine eye; that is, the inward eye of the mind. Do thou light this candle, which is fed by spiritual oil, and gives light to thy whole house. Seek that piece of silver, the redemption of thy soul, which he that loses is troubled, he that finds rejoices.

3. Mercy too is the redemption of the soul; Prov. xiii. 8. for the redemption of a man’s soul are his riches, by which he shews mercy, and expending them, relieves the poor. Wherefore faith, grace, and mercy, are the redemption of the soul, which is purchased by a piece of silver, that is, by the full price of a larger sum. For thus it is written in the words of the Lord to Moses: Exod. xxx. 12–15. When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the Lord, when thou numberest them; that there be no plague among them when thou numberest them. This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the Lord. Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the Lord. The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the Lord to make an atonement for your souls. And thou shalt take the atonement money of the children of Israel and thou shalt appoint it for the service of the Tabernacle of the congregation, that it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls.

4. Did then both the rich man who offered more, and the poor who had less, fail so much, if this half shekel consisted in money and had not hidden excellencies? Whence we are to understand that this half shekel is not material but spiritual, having to be paid by all and rated equally.

5. Again as to heavenly food (for the food and delight of heavenly nutriment is wisdom, whereon they feed in Paradise, the unfailing food of the soul, called in the Divine Word manna) the distribution of this was, we read, so made to each soul as to be equally divided. Ib. xvi. 17, 18. For they who gathered most and they who gathered least, all gathered according to the direction of Moses; and they made an omer the measure, and it did not exceed to him who gathered much nor fall short to him who gathered little. For each man, according to the number of souls who were with him in the tent, gathered for each an omer, that is, being interpreted, a measure of wine.

6. Now this is the measure of wisdom, which if it be above measure is hurtful, as it is written, Eccles. vii. 16. Make not thyself over-wise. And Paul has taught that the division of grace is according to measure, saying, 1 Cor. xii. 7–9. The manifestation of the Spirit is given to every man to profit withal, to one is given the word of wisdom, to another the word of knowledge, [to another the faith of wisdom by the spirit of knowledge]13 by the same Spirit, to another faith by the same Spirit, and that this grace is given according to the will of the Spirit. In that He divides, He shews His equity, in that He divides as He will, His power. Or He may will to bestow that upon each which He knows will be profitable.

7. An omer then is a measure, and a measure of wine, Ps. civ. 15. which maketh glad the heart of man. For what is the joy of the heart but the draughts of wisdom? This is that Prov. ix. 2. wine which Wisdom hath mingled in a cup, and given us to drink, that we may receive to ourselves temperance and prudence, that wine which should be so equally transfused through all the senses and thoughts and all the emotions which are within this our house, that we may know how to abound to all and to be wanting to none.

8. More fully also it may be understood of the Blood of Christ, to Whose grace nothing can be added nor taken away. Whether you take little or drink much, to all the measure of Redemption is perfect.

9. Exod. xii. 4. The Passover too of the Lord, that is, the lamb, the fathers are ordered so to eat, that it might be according to the number of their souls, neither more nor less; that more should not be given to some, and less to others, but that it should be according to the number of their souls, lest the stronger should take more and the weaker less. For the grace, the gift, the redemption is distributed equally to all. And there ought not to be too many, lest any go away defrauded of his hope and redemption. Now there are too many, when any are beyond the number, for the saints are all S. Matt. x. 30. numbered, and the hairs of their heads; for the Lord knoweth them that are His. Neither can there be too few, lest any be too weak to receive the greatness of the grace.

10. Wherefore He hath commanded all to bring an equal faith and devotion to the Pasch of the Lord, that is, to the Passover. For it is the Pasch, when the mind lays down its senseless passion, and puts on good compassion, that it may suffer together with Christ, and take His Passover into itself, so as that He may 2 Cor. vi. 16. dwell in it, and walk in it, and may become its God. Thus grace is equal in all, but virtue is diverse in each. Let each then take that portion which fits his strength, that neither the stronger may lack nor the weaker be burthened.

11. This you have in the Gospel; S. Matt. xx. 10. for the same wages are paid to all the labourers in the vineyard; but few attain to the prize, to the reward; few say, 2 Tim. iv. 8. There is laid up for me a crown of righteousness. For the gift of bounty and of grace is one thing; another the wages of virtue, the recompense of labour.

12. Therefore a shekel is our ransom, nay half a shekel. He has redeemed us from death, redeemed from slavery, that we may not be subject to the world, which we have renounced. Whence in the Gospel our Lord bids Peter S. Matt. xvii. 27. go to the sea, and cast an hook, and take the stater which he will find in the fish’s mouth, and give it to them who required of the Lord and of himself a shekel. This then is that shekel which was exacted by the Law, nevertheless it was not due from the King’s Son, but from strangers. For why should Christ ransom Himself from this world, when He came S. John i. 29. to take away the sin of the world? Why should He redeem Himself from sin, Who came down that He might remit to all their sins? Why should He redeem Himself from servitude, Who Phil. ii. 7. emptied Himself that He might give liberty to all? Why should He redeem Himself from death, Who took flesh, that by His Death He might obtain for all a resurrection?

13. Truly the Redeemer of all had no need of a redemption; but as He received circumcision that He might fulfil the Law, and came to be baptized that He S. Matt. iii. 15. might fulfil righteousness, so also did He not refuse to pay those who required of Him the shekel, but straightway commanded the stater to be given as the tribute for Himself and Peter. For He chose rather to give beyond the Law than to deny the Law’s due. At the same time He shews that the Jews acted contrary to the Law, in exacting a shekel from one person, whereas Moses had ordained that half a shekel should be required. On this account He commanded as it were single pieces to be paid both for Himself and for Peter in the stater. Good is the tribute of Christ, which is paid by the stater, for justice is the balance14, and justice is above the Law. Again, Rom. x. 4. Christ is the end of the law for righteousness to every one that believeth. This stater is found in the fish’s mouth, of that fish which the fishers of men take, of that fish who weighs his words that Ps. xii. 6. they may be tried by the fire before they are uttered.

14. This stater the Jews knew not, giving Him up to the betrayer. But the Law exacts half a shekel for the redemption of a soul, and devotes it to God, for she cannot claim the whole. For in the Jew scarcely a portion of devotion could be found. But he who is free indeed, a true Hebrew, belongs wholly to God, all that he has savours of liberty. He has nothing in common with him who refuses liberty, saying, Exod. xxi. 5. I love my master, my wife, and my children, I will not go out free! Which refers not only to his lord, but to the weakness of that man who shall have subjected himself to the world, in that he loves the world as his own soul, that is, his intelligence, the author of his will. Nor does it refer only to his wife, but also to that delight which cares for household not eternal things. This man’s ear therefore his lord nails to his door or threshold, that he may remember these words whereby he chose servitude.

15. This man therefore, O Christian, imitate not; for thou art not commanded to offer half a shekel, but, S. Matt. xix. 21. if thou wouldest be perfect, to sell all thou hast, and give to the poor. Thou art not to reserve a part of thy service for the world, but to deny thyself altogether, and to take up thy Lord’s cross and follow Him.

16. Now we have learned that the half-shekel was required by the Law, because the other half was reserved for the generation of this world, that is, for secular life, and domestic use, and for posterity, to whom it was necessary that a portion out of the original inheritance should be transmitted. Wherefore our Lord answered the Pharisees, when they tempted Him by the crafty question whether He would advise that tribute should be paid to Cæsar, S. Matt. xxii. 18, 19. Why tempt ye Me, ye hypocrites, shew Me the tribute money. And they brought Him a penny on which was Cæsar’s image. He saith to them, Render unto Cæsar the things which are Cæsar’s, and unto God the things that are God’s; shewing that they who thought themselves perfect were imperfect in that they paid to Cæsar before God. They with whom the world was their first care would first pay that which appertained to the world; wherefore He says Render, that is, render ye, the things which are Cæsar’s—ye, among whom the image and likeness of Cæsar is found.

17. Wherefore those Hebrew youths, Dan. iii. 18. and i. 8. Ananias, Azarias, Misael, and that wiser Daniel, who would not worship the image of the king, who received it not, nor any thing from the king’s table, were not bound to pay tribute. For they possessed nothing that was under the power of an earthly king. And so their followers, they whose portion is God, pay no tribute. And so the Lord says, Render, that is, Do ye render, who have brought forth the image of Cæsar, with whom it is found, but I owe nothing to Cæsar, because I have nothing in this world. S. John xiv. 30. The prince of this world cometh, and hath nothing in Me. Peter owes nothing, nor the Apostles, because S. John xvii. 11, 14, 18. they are not of this world though they are in this world. I have sent them into this world, but now they are not of this world, because with Me they are above the world.

18. So that which belongs to the Divine Law, not to Cæsar, is that which is commanded to be paid. Yet even this He that was perfect, that is, the preacher of the Gospel, no longer owed, for He had preached more. The Son of God owed it not, nor did Peter who was by grace an adopted son of the Father. S. Matt. xvii. 27. Notwithstanding, says He, lest we should offend them, go thou to the sea, and cast a hook, and take up the fish that first cometh up, and when thou hast opened his mouth, thou shalt find a piece of money, that take, and give unto them for Me and thee. O great mystery! He gives that half-shekel which the Law commanded, He refuses not what is of the Law, for He was Gal. iv. 4. made of a woman, made under the Law. ‘Made,’ I say, as regards His incarnation; ‘of a woman,’ as regards the sex; woman is the sex, virgin in the species; the sex relates to her nature, the virgin to her integrity. For wherein He came under the Law, therein He was made of a woman, that is, in the body. On this account He commands a shekel to be paid for Him and Peter, for both were born under the Law. He commands it to be paid then according to the Law, that He might redeem those who are under the Law.

19. And yet He commands a stater to be paid that they might have their mouths closed, and so not commit sin by excess of talking. And He bids that to be given which was found in the mouth of the fish, that they might acknowledge the Word. For why was it that they who exacted what was of the Law, knew not what was the Law? For they ought not to have been ignorant of the Word of God; for it is written, Deut. xxx. 14. The Word is very nigh unto thee, in thy mouth, and in thy heart. He therefore paid the whole shekel to God, who reserved no part for the world. For it is to God that righteousness, which is the moderation of the mind, is paid; to God is paid the keeping of the tongue, which is the moderation in speech. Rom. x. 10. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.

20. The half-shekel may also be understood of the Old Testament, the whole shekel for the price of both Testaments, for according to the Law every one was redeemed by the Law, but he who is redeemed according to the Gospel, pays the half-shekel according to the Law, he is redeemed by the Blood of Christ according to grace, having a double redemption both of devotion and of Blood. For not even faith alone is sufficient for perfection, unless the redeemed also obtain the grace of Baptism, and receive the Blood of Christ. Good then is that half-shekel which is paid to God.

21. The half-shekel is not a penny15, but is different. Again, in the penny is the image of Cæsar, in the half-shekel the image of God, for it is of one God, and formed after God Himself. Beginning from One it is infinitely diffused, and again, from the Infinite all things come back to one, as their end, for God is both the beginning and the end of all things. Wherefore arithmeticians have not called ‘one’ a number, but an element of number. And this we have said because it is written, Rev. i. 8. I am Alpha and Omega, the beginning and the ending; and, Deut. vi. 4. Hear, O Israel: the Lord our God is One Lord.

22. Be thou then, after the likeness of God, one and the same; not sober to-day, drunken to-morrow; to-day pacific, to-morrow quarrelsome; to-day frugal, to-morrow immoderate; for each person is changed by diversity of manners and becomes another man, in whom that which he was is not recognized, while he begins to be that which he was not, degenerate from himself. It is a grievous thing to be changed for the worse. Be then as the image on the half-shekel, immutable, keeping daily the same deportment. Seeing the half-shekel, observe the image, that is, seeing the Law, observe in the Law Christ the Image of God; for He is the Image of the invisible and incorruptible God; let Him be displayed before thee as in the mirror of the Law. Confess Him in the Law, that thou mayest know Him again in the Gospel. If thou hast known Him in His precepts, acknowledge Him in works. Farewell, and if you do not think that this shekel has been committed to me unprofitably, doubt not to commit to me a second time whatever you may have to communicate.

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COUNCIL OF AQUILEIA
A.D. 381.

THE PROCEEDINGS OF THE COUNCIL OF AQUILEIA AGAINST THE HERETICS PALLADIUS AND SECUNDIANUS.

THE official Record of the Proceedings of this Council seems to be inserted among S. Ambrose’s Letters, partly because S. Ambrose took the leading part in them, and partly because they form the subject of the next series of letters, directly of the four first, and more indirectly of the two next, all of which, though written in the name of the Bishops of Italy, we may presume to have been S. Ambrose’s composition. The Council was held in the year 381 A.D., the same year in which the Second General Council was held at Constantinople. It will be remembered that that Council, being summoned by Theodosius, then Emperor of the East, consisted of Eastern Bishops only. At this time Arianism, though rife in the East, seems not to have been prevalent in the West. S. Ambrose says, (Letter xi. 1.) ‘as regards the West, two individuals only have been found to dare to oppose the Council with profane and impious words, men who had previously disturbed a mere corner of Dacia Ripensis.’ These two men were Palladius and Secundianus. Palladius appears to have applied to Gratian to call a General Council, on the plea that he was falsely accused of Arianism, in 379 A.D. Gratian granted his request, but afterwards, as we learn from his letter read at the Council, on the representation of S. Ambrose that such a question as the soundness or heresy of two Bishops might be settled by a Council of the Bishops of the Diocese of Italy, he so far altered his original order as to summon only these, giving permission for others to attend if they pleased. This reconsideration, and perhaps also the troubles that prevailed in the Empire at the time, (Tillemont Vie de S. Ambr. ch. xxiii.) caused such delay that it was not till towards the end of 381 A.D. that the Council assembled under the presidency of S. Valerian Bishop of Aquileia. The Bishops of Italy, with deputies from Gaul, Africa, and Illyria, to the number of thirty two or thirty three (see note37) met at Aquileia at the beginning of September. The discussion recorded in the ‘Gesta’ took place probably on Septr. 3rd (see note18) but S. Ambrose’s words in § 2 imply that previous discussions had been held of which no Record had been taken, (diu citra acta tractavimus.)

The proceedings commence by the reading of the Emperor’s Mandate. Palladius then raises objections on the ground of the absence of the Bishops from the East, and charges S. Ambrose with having tricked the Emperor into summoning only a small Council, and declines to take part in a Council which is not General. After some discussion on this point S. Ambrose proposes that Arius’ letter from Nicomedia to S. Alexander should be read in detail, and Palladius called upon to condemn each heretical proposition. Palladius argues upon each, but eventually returns to his refusal to answer except in a General Council. In the end all the Bishops pronounce their decisions one by one, all agreeing that Palladius’ doctrine was heretical and that he should be deposed. Secundianus is then more briefly dealt with in the same way. It would seem that the Record is incomplete, as the number of Bishops who give their decision is only 25, and the account of Secundianus’ case ends abruptly without recording any decision. It may be from the same cause that the Record itself is in one or two places seemingly defective, and the sense confused.

Secundianus is not mentioned again in History. Of Palladius it is said by Vigilius, Bishop of Thapsus in Africa, who lived in the latter part of the 5th Century, that after S. Ambrose’s death he wrote a reply to his writings against Arianism, which Vigilius himself answered (Tillemont Vie de S. Ambr. xxvi.).

The genuineness of the Gesta has been disputed by Père Chifflet, who maintained that they were a forgery of the Vigilius mentioned above: his arguments however are satisfactorily refuted by Tillemont in an elaborate note. ( Vol. x. p. 738. note 15. on S. Ambr. Life.)

1. IN the consulship of the illustrious SYAGRIUS and EUCHERIUS, on the 3rd day of September18, the under-mentioned Bishops19, sitting in council in the church at Aquileia, namely, VALERIAN, Bishop of Aquileia, AMBROSE, EUSEBIUS, LIMENIUS, ANEMIUS, SABINUS, ABUNDANTIUS, ARTEMIUS, CONSTANTIUS, JUSTUS, PHILASTER, CONSTANTIUS, THEODORUS, ALMACHIUS, DOMNINUS, AMANTIUS, MAXIMUS, FELIX, BASSIANUS, NUMIDIUS, JANUARIUS, PROCULUS, HELIODORUS, JOVINUS, FELIX, EXUPERANTIUS, DIOGENES, MAXIMUS, MACEDONIUS, CASSIANUS, MARCELLUS, and EUSTATHIUS, Bishops:

Ambrose, Bishop, said;

2. ‘We have long been dealing with the matter without any Records20, and now, since our ears are assailed with such sacrilegious words on the part of Palladius and Secundianus, that one can scarce believe that they could have so openly blasphemed, and that they may not attempt hereafter by any subtlety to deny their own words, though the testimony of such eminent Bishops does not admit of doubt, still as it is the pleasure of all the Bishops, let Records be made, that no one may be able to deny his own profession. Do you therefore, holy men, declare what is your pleasure.’

All the Bishops said, ‘It is our pleasure.’

Ambrose, Bishop, said, ‘Our discussions must be confirmed by the Emperor’s Letter, as the subject requires, so that they may be quoted.’

3. The Letter is read by Sabinianus a Deacon;

“Desirous to make our earliest efforts to prevent dissension among Bishops from uncertainty what doctrines they should reverence, we had ordered the Bishops to come together into the city of Aquileia, out of the diocese21 which has been confided to the merits of your Excellency. For controversies of dubious import could not be better disentangled than by our constituting the Bishops themselves expounders of the dispute that has arisen, so that the same persons from whom come forth the instructions of doctrine may solve the contradictions of discordant teaching.

4. “Nor is our present order different from our last: we do not alter the tenour of our command, but we correct the superfluous numbers that would have assembled. For as Ambrose, Bishop of Milan, eminent both for the merits of his life and the favour of God, suggests that there is no occasion for numbers in a case in which the truth, though in the hands of a few supporters, would not suffer from many antagonists, and that he and the Bishops of the adjoining cities of Italy would be more than sufficient to meet the assertions of the opposite party, we have judged it right to refrain from troubling venerable men by bringing into strange lands any one who was either loaded with years, or disabled with bodily weakness, or in the slender circumstances of honourable poverty;22 etc.”

5. AMBROSE, Bishop, said; ‘This is what a Christian Emperor has ordained. He has not thought fit to do an injury to the Bishops: he has constituted the Bishops themselves Judges. And therefore since we sit together in a Council of Bishops, answer to what is proposed to you. Arius’s letter has been read: it shall be recited now again, if you think proper. It contains blasphemies from the beginning; it says that the Father alone is eternal. If you think that the Son of God is not everlasting, support this doctrine in what manner you please: if you think it is a doctrine to be condemned, condemn it. Here is the Gospel, and the Apostle23: all the Scriptures are at hand. Support it from what quarter you please, if you think that the Son of God is not everlasting.’

6. PALLADIUS said; ‘You have contrived, as appears by the sacred document24 which you have brought forward, that this should not be a full and General Council: in the absence of our Colleagues we cannot answer.’

Ambrose, Bishop, said: ‘Who are your colleagues?’

Palladius said: ‘The Eastern Bishops.’

7. AMBROSE, Bishop, said: ‘Inasmuch as in former times the usage of Councils has been that the Eastern Bishops should be appointed to hold them in the East, and the Western Bishops in the West, we, having our place in the West, are come together to the city of Aquileia according to the Emperor’s command. Moreover, the Prefect of Italy has issued letters, that if the Eastern Bishops chose to meet, they should be allowed to do so; but inasmuch as they know that the custom is that the Council of the Eastern Bishops should be in the East and of the Western in the West, they have therefore thought fit not to come.’

8. PALLADIUS said: ‘Our Emperor Gratian commanded the Eastern Bishops to come: do you deny that he did so? the Emperor himself told us that he had commanded the Eastern Bishops to come.’

Ambrose, Bishop, said: ‘He certainly commanded them, in that he did not forbid them to come hither.’

Palladius said: ‘But your prayer has prevented their coming: under a pretence of benevolence you have obtained this, and so put the Council off.’

9. AMBROSE, Bishop, said: ‘There is no occasion to wander any longer from the subject: answer now. Did Arius say rightly that the Father alone is eternal? and did he say this in agreement with the Scriptures or not?’

Palladius said: ‘I do not answer you.’

Constantius, Bishop, said: ‘Do not you answer when you have so long blasphemed?’

Eusebius, Bishop, said: ‘But you are under an obligation to express frankly the faith you claim the right to hold. If a heathen were to ask of you in what way you believe in Christ, you would be bound not to be ashamed to confess.’

10. SABINUS, Bishop, said: ‘It was your own request that we would answer: we come together this day according to your wish, and upon your own solicitation, and we have not waited for our other brethren, who might have come. It is therefore not open to you to wander from the subject. Do you say that Christ was created? or do you say that the Son of God is everlasting?’

Palladius said: ‘I have told you already: we said we would come and prove that you have not done well to take advantage of the Emperor.’

Ambrose, Bishop, said: ‘Let Palladius’s letter be read to shew whether he sent us this message, and it will appear that even now he is deceiving.’

Palladius said: ‘Let it be read by all means.’

The Bishops said: ‘When you saw the Emperor at Sirmium, did you address him, or was it he that pressed you?’ And they added: ‘What do you answer to this?’

Palladius answered: ‘He said to me, “Go.” We said: “Are the Eastern Bishops summoned to attend?” He said, “They are.” Should we have come if the Eastern Bishops had not been summoned?’

11. AMBROSE, Bishop, said: ‘Let the matter of the Eastern Bishops stand over. I enquire at present into your sentiments. Arius’s letter has been read to you: you are in the habit of denying that you are an Arian. Either condemn Arius now, or defend him.’

Palladius said: ‘It is not within the compass of your authority to ask this of me.’

Eusebius, Bishop, said: ‘We do not believe that the religious Emperor said other than he wrote. He has ordered the Bishops to meet: it is impossible that he said to you and no one else contrary to his own letter, that the case was not to be discussed without the presence of the Eastern Bishops.’

Palladius said: ‘He did, if the Italian Bishops alone were ordered to assemble.’

Evagrius, Presbyter and deputy, said:25 [It is plain] ‘that he promised to appear within four and even within two days. What then were you waiting for? was it, as you say, that you considered the opinion of your colleagues, the Eastern Bishops was to be waited for? Then you ought to have said so in your message, and not to have pledged yourself to discussion.’

Palladius said: ‘I had come, believing it to be a General Council, but I saw that my colleagues had not assembled. I decided however26 to come, in accordance with the summons, to bid you to do nothing to the prejudice of a future Council.’

12. AMBROSE, Bishop, said: ‘You yourself required that we should sit to-day, moreover, even this very day you have said yourself “we come as Christians to Christians.” You have therefore acknowledged us for Christians. You promised that you would engage in discussion: you promised that you would either assign your own reasons or accept ours. We therefore willingly accepted your opening, we wished that you should come as a Christian. I offered you the letter of Arius, which that Arius wrote, from whose name you say that you often suffer wrong. You say that you do not follow Arius. To-day your sentiments must be made clear; either condemn him, or support him by whatever passage you will.’

He went on; ‘Then according to Arius’s letter Christ the Son of God is not everlasting?’

Palladius said; ‘We said that we would prove ourselves Christians, but in a full Council. We do not answer you at all to the prejudice of a future Council.’

Eusebius, Bishop, said; ‘You ought to state your profession of faith straightforwardly.’

Palladius said; ‘And what do we reserve for the Council?’

13. AMBROSE, Bishop, said; ‘He has been unanimously condemned who denies the Eternity of the Son of God. Arius denied it, Palladius, who will not condemn Arius, follows him. Consider then, whether his opinion is approved of; it is easy to perceive whether he speaks according to the Scriptures, or against the Scriptures. For we read: Rom. i. 20. God’s eternal Power and Godhead. Christ is the Power of God. If then the Power of God is everlasting, Christ surely is everlasting; for 1 Cor. i. 18. Christ is the Power of God.’

Eusebius, Bishop, said; ‘This is our faith: this is the Catholic doctrine; who says not this, let him be anathema.’

All the Bishops said; ‘Anathema.’

14. EUSEBIUS, Bishop, said; ‘He says specifically that the Father alone is everlasting, and that the Son at some time began to be.’

Palladius said; ‘I have neither seen Arius, nor do I know who he is.’

Eusebius, Bishop, said; ‘The blasphemy of Arius has been produced, in which he denies that the Son of God is everlasting. Do you condemn this wickedness and its author, or do you support it?’

Palladius said; ‘When there is not the authority of a full Council, I do not speak.’

15. AMBROSE, Bishop, said; ‘Do you hesitate after the divine judgements to condemn Arius, when he has Acts i. 18. burst asunder in the midst?’ and he added; ‘Let the holy men too, the deputies of the Gauls, speak.’

Constantius, Bishop and deputy of the Gauls, said; ‘This impiety of that man we always have condemned, and we now condemn not only Arius, but also whoever does not say that the Son of God is everlasting.’

Ambrose, Bishop, said; ‘What says also my Lord Justus?’

Justus, Bishop and deputy of the Gauls, said; ‘He who does not confess that the Son of God is co-eternal with the Father, let him be accounted Anathema.’

All the Bishops said; ‘Anathema.’

16. AMBROSE, Bishop, said; ‘Let the deputies of the Africans speak too, who have brought hither the sentiments of all their countrymen.’

Felix, Bishop and deputy, said; ‘If any man denies that the Son of God is everlasting, and that He is co-eternal with the Father, not only do I the deputy of the whole province of Africa condemn him, but also the whole priestly company, which sent me to this most holy assembly, has itself also already condemned him.’

Anemius, Bishop, said; ‘There is no capital of Illyricum27 but Sirmium: I am its Bishop. The person who does not confess the Son of God to be eternal and co-eternal with the Father, that is, everlasting, I call anathema; and I also say anathema to those who do not make the same confession.’

17. AMBROSE, Bishop, said; ‘Hear what follows.’ Then it was read; “Alone eternal, alone without beginning, alone true, Who alone has immortality.”

Ambrose, Bishop, said; ‘In this also condemn him who denies that the Son is very God. For since He Himself is the Truth, how is He not very God?’ And he added; ‘What say you to this?’

Palladius said; ‘Who denies that He is very Son?’

Ambrose, Bishop, said; ‘Arius denied it.’

Palladius said; ‘When the Apostle says that Christ is God over all, can any one deny that He is the very Son of God?’

18. Ambrose, Bishop, said; ‘That you may see with how much simplicity we seek the truth, lo, I say as you say: but I have then only half the truth. For by speaking thus, you appear to deny that He is very God; if however you confess simply that the Son of God is very God, state it in the order in which I propose it to you.’

Palladius said; ‘I speak to you according to the Scriptures: I call the Lord the very Son of God.’

Ambrose, Bishop, said; ‘Do you call the Son of God very Lord?’

Palladius said; ‘When I call Him very Son, what more is wanted?’

Ambrose, Bishop, said; ‘I do not ask only that you should call Him very Son, but that you should call the Son of God very Lord.’

19. EUSEBIUS, Bishop, said; ‘Is Christ very God, according to the faith of all and to the Catholic profession?’

Palladius said; ‘He is the very Son of God.’

Eusebius, Bishop, said; ‘We also are by adoption sons; He is Son according to the property of His Divine Generation.’ And he added; ‘Do you confess that the very Son of God is very Lord by His Birth and essentially?’

Palladius said; ‘I call Him the very Son of God, only-begotten.’

Eusebius, Bishop, said; ‘Do you then think it is against the Scriptures, for Christ to be called very God?’

20. PALLADIUS being silent, Ambrose, Bishop, said; ‘He who says only that He is the very Son of God, and will not say that He is very Lord, appears to deny it. Let Palladius then, if he does confess it, confess it in this order, and let him say whether he calls the Son of God very Lord.’

Palladius said; ‘When the Son says, S. John xvii. 3. That they might know Thee the only true God and Jesus Christ Whom Thou hast sent, is it by way of feeling only, or in truth?’

Ambrose, Bishop, said; ‘John said in his epistle; 1 S. John v. 20. This is the true God. Deny this.’

Palladius said; ‘When I tell you that He is true Son, I acknowledge also a true Godhead.’

Ambrose, Bishop, said; ‘In this also there is evasion; for you art wont to speak of one only and true Godhead in such manner as to say that it is the divinity of the Father only, and not that of the Son also, which is one only and true. If then you wish to speak plainly, as you refer me to the Scriptures, say what the Evangelist John said; This is the true God, or deny that he hath said it.’

Palladius said; ‘Besides the Son there is none other that is begotten.’

21. EUSEBIUS, Bishop, said; ‘Is Christ very God, according to the faith of all and to the Catholic profession, or in your opinion is He not very God?’

Palladius said; ‘He is the Power of our God.’

Ambrose, Bishop said; ‘You do not speak frankly; and so anathema to him who does not confess that the Son of God is very Lord.’

All the Bishops said; ‘Let him be accounted anathema, who will not call Christ, the Son of God, very Lord.’

22. The reader continued; “Alone true, Who alone hath immortality.”

Ambrose, Bishop, said; ‘Has the Son of God immortality, or has He it not, in respect of His Godhead?’

Palladius said; ‘Do you accept or no the words of the Apostle, 1 Tim. vi. 16. The King of kings Who alone hath immortality?’

Ambrose, Bishop, said; ‘What say you of Christ the Son of God?’

Palladius said; ‘Is Christ a divine Name or a human?’

23. EUSEBIUS, Bishop, said; ‘He is called Christ indeed according to the mystery of His Incarnation, but He is both God and Man.’

Palladius said; ‘Christ is a name of the flesh: Christ is a man’s name: do you answer me.’

Eusebius, Bishop, said; ‘Why do you dwell upon useless topics? When Arius’ impious words were read, who says of the Father that He alone hath immortality, you cited a testimony in confirmation of Arius’ impiety, quoting from the Apostle, Who only hath immortality, dwelling in the light which no man can approach unto. But if you understand it, he has expressed by the Name of God the dignity of the whole Nature, inasmuch as in the Name of God, both Father and Son are signified.’

Palladius said; ‘You also have not chosen to answer what I have asked.’

24. AMBROSE, Bishop, said; ‘I ask you to give your opinion plainly, has the Son of God immortality according to His divine generation, or has He not?’

Palladius said; ‘In respect of His divine generation He is incorruptible; and by means of His Incarnation He died.’

Ambrose, Bishop, said; ‘His divinity died not, but His flesh died.’

Palladius said; ‘Do you answer me first.’

Ambrose, Bishop, said; ‘Has the Son of God immortality in respect of His Godhead or has He it not? But have you not even now betrayed your fraudulent and insidious meaning according to Arius’ profession?’ and he added; ‘He who denies that the Son of God has immortality, what think you of him?’ All the Bishops said; ‘Let him be accounted anathema.’

25. PALLADIUS said; ‘A divine offspring is immortal.’

Ambrose, Bishop, said; ‘This also have you said evasively, to avoid expressing anything clearly about the Son of God. I say to you, the Son hath immortality in respect of His Godhead, or do you deny it and say that He has not.’

Palladius said; ‘Did Christ die or not?’

Ambrose, Bishop, said; ‘In respect of the flesh He did: our soul does not die: for it is written, S. Matt. x. 28. Fear not them who kill the body, but are not able to kill the soul; seeing then that our soul cannot die, do you think Christ died in respect of His Godhead?’

Palladius said; ‘Why do you shrink from the name of death?’

Ambrose, Bishop, said; ‘Nay, I do not shrink from it, but I confess it in respect of my flesh: for there is One by Whom I am released from the chains of death.’

Palladius said; ‘Death is caused by separation of the spirit (from the flesh), for Christ the Son of God took upon Him flesh, and by means of flesh he died.’

Ambrose, Bishop, said; ‘It is written that Christ suffered: He suffered then in respect of His flesh: in respect of His Godhead He has immortality. He who denies this, is a devil.’

Palladius said; ‘I know not Arius.’

26. AMBROSE, Bishop, said; ‘Then Arius said ill, since the Son of God also has immortality in respect of his Godhead.’ And he added, ‘Did he then say well or ill?’

Palladius said; ‘I do not agree.’

Ambrose, Bishop, said; ‘With whom do not you agree? Anathema to him, who does not frankly unfold his faith.’

All the Bishops said; ‘Anathema.’

Palladius said; ‘Say what you please; His Godhead is immortal.’

Ambrose, Bishop, said; ‘Whose? the Father’s or the Son’s?’ And he added: ‘Arius heaped together many impieties. But let us pass to other points.’

27. Then was recited; “Alone wise.”

Palladius said; ‘The Father is wise of himself, but the Son is not wise.’

Ambrose, Bishop, said; ‘Is then the Son not wise, when He Himself is Wisdom? For we also say that the Son is begotten of the Father.’

Eusebius, Bishop, said; ‘Is there anything as impious and profane as this which he said, that the Son of God is not wise?’

Palladius said; ‘He is called Wisdom, who can deny that he is Wisdom?’

Ambrose, Bishop, said; ‘Is He wise or not?’

Palladius said; ‘He is Wisdom.’

Ambrose, Bishop, said; ‘Then He is wise, if He is Wisdom.’

Palladius said; ‘We answer you according to the Scriptures.’

Ambrose, Bishop, said; ‘Palladius, as far as I can see, has attempted to deny also that the Son of God is wise.’

Eusebius, Bishop, said; ‘He who denies that the Son of God is wise, let him be anathema.’

All the Bishops said; ‘Anathema.’

28. EUSEBIUS, Bishop, said; ‘Let Secundianus also answer to this.’

Secundianus being silent,

Ambrose, Bishop, said; ‘He who is silent wishes to reserve his judgement.’ And he added, ‘When he says that the Father alone is good, did he confess the Son or deny Him?’

Palladius said; ‘We read, S. John x. 11. I am the good Shepherd, and do we deny it? Who would not say that the Son of God is good?’

Ambrose, Bishop, said; ‘Then is Christ good?’

Palladius said; ‘He is good.’

Ambrose, Bishop, said; ‘Arius then was wrong in asserting it of the Father alone, since the Son of God also is a good28 God.’

Palladius said; ‘He who says that Christ is not good, says ill.’

29. EUSEBIUS, Bishop, said; ‘Do you confess that Christ is a good God? For I also am good. He has said to me; S. Luke xix. 17. Well done, thou good servant; and, Ib. vi. 45. A good man out of the good treasure of his heart bringeth forth that which is good.’

Palladius said; ‘I have already said, I do not answer you until there is a full Council.’

Ambrose, Bishop, said; ‘The Jews said S. John vii. 12. He is a good man; and Arius denies that the Son of God is good.’

Palladius said; ‘Who can deny it?’

Eusebius, Bishop, said; ‘Then the Son of God is a good God.’

Palladius said; ‘The good Father begat a good Son.’

30. AMBROSE, Bishop, said; ‘We also are begotten of Him and are good, but not in respect of Godhead. Do you call the Son of God a good God?’

Palladius said; ‘The Son of God is good.’

Ambrose, Bishop, said; ‘You see then that you call him a good Christ, a good Son, not a good God; which is what is asked of you.’ And he added; ‘He who does not confess that the Son of God is a good God, Anathema to him.’

All the Bishops said; ‘Anathema.’

31. The reader likewise continued; “Alone mighty.”

Ambrose, Bishop, said; ‘Is the Son of God mighty or not?’

Palladius said; ‘He Who made all things, is He not mighty? He Who made all things, is He deficient in might?’

Ambrose, Bishop, said: ‘Then Arius said ill.’ And he added; ‘Do you even in this condemn Arius?’

Palladius said; ‘How do I know who he is? I answer you for myself.’

Ambrose, Bishop, said; ‘Is the Son of God the mighty God?’

Palladius said; ‘He is mighty.’

Ambrose, Bishop, said; ‘Is the Son of God the mighty God?’

Palladius said; ‘I have already said that the only-begotten Son of God is mighty.’

Ambrose, Bishop, said; ‘The mighty Lord.’

Palladius said; ‘The mighty Son of God.’

32. AMBROSE, Bishop, said; ‘Men also are mighty; for it is written, Ps. lii. 1. Why boastest thou thyself in mischief, thou mighty man? and in another place, 2 Cor. xii. 10. When I am weak, then am I strong. I ask you to confess that Christ the Son of God is the mighty Lord; or if you deny it, support your denial. For I speak of one Power of the Father and of the Son, and I call the Son of God mighty in the same way as the Father. Do you hesitate then to confess that the Son of God is the mighty Lord?’

Palladius said; ‘I have already said, we answer you in discussion as we can; for you wish to be sole judges, and at the same time parties to the case. We do not answer you now, but we will answer you in a General and full Council.’

Ambrose, Bishop, said; ‘Anathema to him who denies that Christ is the mighty Lord.’

All the Bishops said; ‘Anathema.’

33. It was likewise recited; “Alone mighty, Judge of all.”

Palladius said; ‘The Son of God, the Judge of all. There is Who gives, there is who receives.’

Ambrose, Bishop, said; ‘Did He give by grace or nature? Men also have judgement given them.’

Palladius said; ‘Do you call the Father greater or not?’

Ambrose, Bishop, said; ‘I will answer you afterwards.’

Palladius said; ‘I do not answer you, if you do not answer me.’

Eusebius, Bishop, said; ‘Unless you condemn in order the impiety of Arius, we will give you no power of asking questions.’

Palladius said; ‘I do not answer you.’

Ambrose, Bishop, said; ‘Is the Son of God, as has been read, Judge or not?’

Palladius said; ‘If you do not answer me, I do not answer you, as being an impious person.’

34. AMBROSE, Bishop, said; ‘You have my profession, whereby I will answer you. In the mean time, let Arius’ letter be read through.’ And he added: ‘In that letter you will find that sacrilegious argument also which you are endeavouring at.’

Palladius said; ‘When I ask, do you not answer?’

Eusebius, Bishop, said; ‘We call the Son of God equal God.’

Palladius said: ‘You are Judge: your note-takers are here.’

Ambrose, Bishop, said; ‘Let any of yours write, who please.’

35. PALLADIUS said; ‘Is the Father greater or not?’

Eusebius, Bishop, said; ‘In respect of His Godhead the Son is equal to the Father. You have it in the Gospel that the Jews persecuted Him S. John v. 18. because He not only broke the sabbath, but also called God His Father, making Himself equal with God; what then impious men confessed while they persecuted, we who believe cannot deny.’

Ambrose, Bishop, said; ‘And in another place you have: Phil. ii. 6–8. Who being in the form of God thought it not robbery to be equal with God, but emptied himself29 and took upon him the form of a servant, and was made in the likeness of men; and became obedient unto death. You see that in the form of God He is equal to God. And he took, S. Paul says, the form of a servant. In what then is He less? In respect surely of His form of a servant, not of the form of God?’

Eusebius, Bishop, said; ‘Just as, being established in the form of a servant, He was not less than a servant; so being established in the form of God, He could not be less than God.’

36. AMBROSE, Bishop, said; ‘Or say that in respect of Godhead the Son of God is less.’

Palladius said; ‘The Father is greater.’

Ambrose, Bishop, said; ‘In respect of the flesh.’

Palladius said; S. John xiv. 28. ‘He who sent me, is greater than I. Was the flesh sent by God or was the Son of God sent?’

Ambrose, Bishop, said; ‘We prove this day that the holy Scriptures are falsely cited by you, for thus it is written: Ib. 27, 28. Peace I leave unto you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid: If ye loved me, ye would rejoice, because I said, I go unto the Father, for my Father is greater than I. He did not say, He Who sent me is greater than I.’

Palladius said; ‘The Father is greater.’

Ambrose, Bishop, said; ‘Anathema to him, who adds to or takes from the holy Scriptures.’

All the Bishops said; ‘Anathema.’

37. PALLADIUS said; ‘The Father is greater than the Son.’

Ambrose, Bishop, said; ‘In respect of the flesh the Son is less than the Father: in respect of Godhead He is equal to the Father: I read therefore that the Son of God is equal to the Father, as also the instances that have been adduced testify. But why should you wonder that He is less in respect of the flesh, when He has called Himself a servant, a stone, a worm, when He has said that He is less than the angels, for it is written: Heb. ii. 7. Thou madest him a little lower than the angels.’

Palladius said; ‘I see that you make impious assertions. We do not answer you without arbiters.’

Sabinus, Bishop, said; ‘Let no one ask for an opinion from him who has blasphemed in such countless opinions.’

Palladius said; ‘We do not answer you.’

38. SABINUS, Bishop, said; ‘Palladius has now been condemned by all. The blasphemies of Arius are much lighter than those of Palladius.’

And when Palladius rose, as if he wished to go out, he said; ‘Palladius has risen, because he sees that he is to be convicted by manifest testimonies of the Scriptures, as indeed he has been already convicted: for thus it has been read, that in respect of Godhead the Son is equal to the Father. Let him admit that in respect of His Godhead the Son of God has no greater: it is written: Ib. vi. 13. When God made promise to Abraham, because He could swear by no greater, he swear by himself. You see therefore the Scripture, that He could swear by no greater. But it is the Son of Whom this is said, since it was He Who appeared to Abraham, whence also He says, S. John viii. 56. He saw my day and was glad.’

Palladius said; ‘The Father is greater.’

Eusebius, Bishop, said; ‘When He spake as God, He had no greater; when He spake as man, He had one greater.’

39. PALLADIUS said; ‘The Father begat the Son; the Father sent the Son.’

Ambrose, Bishop, said; ‘Anathema to him, who denies that in respect of His Godhead the Son is equal to the Father.’

All the Bishops said; ‘Anathema.’

Palladius said; ‘The Son is subject to the Father; the Son keeps the commands of the Father.’

Ambrose, Bishop, said; ‘He is subject in respect of His Incarnation. But even you yourself remember that you have read; S. John vi. 44. No man can come unto me, except the Father draw him.’

Sabinus, Bishop, said; ‘Let him say whether the Son is subject to the Father in respect of His Godhead, or in respect of His Incarnation.’

40. PALLADIUS said; ‘Then the Father is greater.’

Ambrose, Bishop, said; ‘In another place also it is written; 1 Cor. i. 8. God is faithful, by Whom ye were called unto the fellowship of His Son. I say that the Father is greater in respect of the assumption of the flesh, which the Son of God took upon Him, not in respect of the Son’s Godhead.’

Palladius said; ‘What then is the comparison of the Son of God? And can flesh say, God is greater than I? Did the flesh speak or the Godhead because the flesh was there?’

Ambrose, Bishop, said; ‘The flesh does not speak without the soul.’

Eusebius, Bishop, said; ‘God in the flesh spoke according to the flesh, when He said, S. John viii. 40. Why do ye persecute30 me, a man? Who said this?’

Palladius said; ‘The Son of God.’

Ambrose, Bishop, said; ‘Then the Son of God is God in respect of His Godhead and is man in respect of His flesh.’

Palladius said; ‘He took flesh upon Him.’

Eusebius, Bishop, said; ‘Accordingly He made use of human words.’

Palladius said; ‘He took man’s flesh upon Him.’

41. AMBROSE, Bishop, said; ‘Let him say that the Apostle did not call Him subject in respect of His Godhead, but in respect of His flesh; for it is written, He humbled himself and became obedient unto death. In what then did He taste death?’

Palladius said; ‘In that He humbled Himself.’

Ambrose, Bishop, said; ‘Not His Godhead but His flesh was humbled and subject.’ And he added; ‘Did Arius well or ill in calling him a perfect creature?’

Palladius said; ‘I do not answer you, for you have no authority.’

Ambrose, Bishop, said; ‘Profess what you please.’

Palladius said; ‘I do not answer you.’

42. SABINUS, Bishop, said; ‘Do you not answer on behalf of Arius? do you not answer to what has been asked?’

Palladius said; ‘I have not answered on behalf of Arius.’

Sabinus, Bishop, said; ‘You have answered so far as to deny that the Son of God is mighty, to deny that He is true God.’

Palladius said; ‘I do not allow you to be my judge, whom I convict of impiety.’

Sabinus, Bishop, said; ‘You yourself forced us to sit.’

Palladius said; ‘I gave in a request that you might sit, in order that I might convict you. Why have you practised upon the Emperor? You have gained by intrigue that the Council should not be a plenary one.’

Ambrose, Bishop, said; ‘When Arius’ impieties were read, your impiety also, which harmonized with his, was condemned equally. You have thought fit while the letter was in the midst of being read, to bring forward whatever passages you would: you were told in answer in what way the Son has said that the Father is greater, because in respect of His taking flesh upon Him, the Father is greater than He. You have urged also that the Son of God is subject; and on this head you were answered that the Son of God is subject in respect of His flesh, not in respect of His divinity. You have our profession. Now hear the rest. Since you have been answered, do you answer to what is read.’

43. PALLADIUS said; ‘I do not answer you, because what I have said has not been recorded; only your words are recorded. I do not answer you.’

Ambrose, Bishop, said; ‘You see that every thing is recorded. Moreover, what has been written is abundant for the proof of your impiety.’ And he added; ‘Do you say that Christ is a creature or do you deny it?’

Palladius said; ‘I do not answer you.’

Ambrose, Bishop, said; ‘An hour ago, when it was read that Arius called Christ a creature, you denied it: you had an opportunity offered you of condemning his perfidy; you would not. Say now at last whether Christ was begotten of the Father or created.’

Palladius said; ‘If you please, let my reporters come and so let the whole be taken down.’

Sabinus, Bishop, said; ‘Let him send for his reporters.’

Palladius said; ‘We will answer you in a full Council.’

44. AMBROSE, Bishop, said; ‘Attalus subscribed the formula31 of the Council of Nicæa. Let him deny it, as he has come to our Council. Let him say to-day, whether he subscribed the formula of the Council of Nicæa or no?’

Attalus remaining silent,

Ambrose, Bishop, said; ‘Though the presbyter Attalus is an Arian, yet we give him permission to speak: let him frankly state whether he subscribed the formula of the Council of Nicæa under his Bishop Agrippinus, or no.’

Attalus said; ‘You have already said that I have been several times condemned. I do not answer you.’

Ambrose, Bishop, said; ‘Did you subscribe the formula of the Council of Nicæa or no?’

Attalus said; ‘I do not answer you.’

45. PALLADIUS said; ‘Do you now wish the formula to be regarded as general or no?’

Chromatius, presbyter, said; ‘You have not denied that He is a creature, you have denied that He is mighty. You have denied every thing which the Catholic Faith professes.’

Sabinus, Bishop, said; ‘We are witnesses that Attalus subscribed the Council of Nicæa, and that he now refuses to answer. What is the opinion of all?’

As Attalus did not speak,

Ambrose, Bishop, said; ‘Let him say whether he subscribed the formula of the Council of Nicæa or no.’

46. PALLADIUS said; ‘Let your reporter and ours stand forward and write down every thing.’

Valerian, Bishop, said; ‘What you have said and what you have denied is already all written.’

Palladius said; ‘Say what you please.’

Ambrose, Bishop, said; ‘Since Palladius who has been already many times condemned, wishes to be condemned still oftener, I am reading the letter of Arius which he has not chosen to condemn: do you state whether you approve of my doing so.’

All the Bishops said; ‘Let it be read.’

Then the words were read. “But begotten not putatively,” &c.

Ambrose, Bishop, said; ‘I have answered you on the Father’s being greater: I have answered you also on the Son’s being subject: do you yourself answer now.’

47. PALLADIUS said; ‘I will not answer unless arbiters come after the Lord’s day.’

Ambrose, Bishop, said; ‘You were come with a view to discussion, but since I have charged you with its doctrines, you have seen the letter of Arius which you have not chosen to condemn and which you cannot support: you now therefore shrink back and cavil. I read it to you fully point by point. Tell me whether you believe Christ to have been created; whether there was a time when he was not; or whether the only begotten Son of God has always existed. When you have heard Arius’ letter, either condemn it or approve of it.’

48. PALLADIUS said; ‘Since I convict you of impiety, I will not have you for judge. You are a transgressor.’

Sabinus, Bishop, said; ‘Say, what impieties you object to our brother and fellow-bishop Ambrose.’

Palladius said; ‘I have already told you, I will answer in a full Council, and with arbiters present.’

Ambrose, Bishop, said; ‘I desire to be confuted and convicted in the assembly of my brethren. Say then what I have said impiously; but I appear impious to you because I support piety.’

Sabinus, Bishop, said; ‘Does then he seem impious to you, who censures the blasphemies of Arius?’

49. PALLADIUS said; ‘I have not denied that the Son of God is good.’

Ambrose, Bishop, said; ‘Do you say that Christ is a good God?’

Palladius said; ‘I do not answer you.’

Valerian, Bishop, said; ‘Do not press Palladius so much: he cannot confess our truths with simplicity. For his conscience is confused with a twofold blasphemy: he was ordained by the Photinians and was condemned with them, and now he shall be condemned more fully.’

Palladius said; ‘Prove it.’

Sabinus, Bishop, said; ‘He would not have denied that Christ is true if he were not following his own teachers.’

50. AMBROSE, Bishop, said; ‘You have objected to me that I am impious: prove it.’

Palladius said; ‘We will bring forward our statement, and when we have brought it, then the discussion shall be held.’

Ambrose, Bishop, said; ‘Condemn the impiety of Arius.’

Palladius being silent,

Eusebius, Bishop, said; ‘He dwells upon useless subjects. There are so many impieties of Arius, which Palladius has not chosen to condemn, nay rather has confessed by supporting. He who does not condemn Arius is like him, and is rightly to be called a heretic.’

All the Bishops said; ‘On the part of us all let Palladius be anathema.’

51. AMBROSE, Bishop, said; ‘Do you consent, Palladius, that the other statements of Arius be read?’

Palladius said; ‘Give us arbiters: let reporters come on both sides. You cannot be judges unless we have arbitrators and unless persons come on both sides to arbitrate, we do not answer you.’

Ambrose, Bishop, said; ‘What arbitrators do you wish for?’

Palladius said; ‘There are here many men of high rank.’

Sabinus, Bishop, said; ‘After such a number of blasphemies do you wish for arbitrators?’

Ambrose, Bishop, said; ‘Bishops ought to judge of laymen: not laymen of Bishops. But tell me what judges you wish for.’

Palladius said; ‘Let arbitrators attend.’

Chromatius, the Presbyter, said; ‘Without prejudice to condemnation by the Bishops, let those also who are of Palladius’ party be heard at full length.’

52. PALLADIUS said; ‘They are not allowed to speak. Let arbitrators attend and reporters on both sides, and then they will answer you in a General Council.’

Ambrose, Bishop, said; ‘Though he has been convicted of many impieties, yet we should blush that a person who claims the priesthood for himself should seem to have been condemned by laymen, and on this very ground and in this very point he deserves condemnation because he looks to the sentence of laymen, when priests ought rather to be the judges of laymen. Looking to what we have this day heard Palladius professing and to what he has refused to condemn, I pronounce him unworthy of the priesthood, and I judge that he should be deprived32 thereof in order that a Catholic may be ordained in his place.’

All the Bishops said; ‘Anathema to Palladius.’

53. AMBROSE, Bishop, said; ‘The most gracious and Christian Emperor has committed the cause to the judgement of the Bishops and has constituted them arbitrators of the dispute33. Since therefore the decision appears to have been made over to us, so that we are the interpreters of the Scriptures, let us condemn Palladius, who has not chosen to condemn the sentiments of the impious Arius, and because he has himself denied the Son of God to be everlasting, and made the other statements which appear in our proceedings. Let him therefore be accounted Anathema.’

All the Bishops said; ‘We all condemn him; let him be accounted anathema.’

54. AMBROSE, Bishop, said; ‘Since all who are met here are Christian men, brethren approved of God, and our fellow-bishops, let each individual say, what he thinks.’

Valerian, Bishop, said; ‘My sentence is that he who defends Arius is an Arian; that he who does not condemn his blasphemies is himself a blasphemer; and therefore I judge that such a man is alien from the fellowship of Bishops.’

Palladius said; ‘You have begun to play; play on. Without an Eastern Council we answer you not.’

55. ANEMIUS, Bishop of Sirmium, said; ‘Whoever does not condemn the heresies of Arius must of necessity be an Arian. Him therefore I judge to be alien from our communion, and to be without place in the assembly of Bishops.’

Constantius, Bishop of Orange, said; ‘As Palladius is a disciple of Arius, whose impieties have been long since condemned by our Fathers in the Council of Nice, but have this day severally, when recited, been approved of by Palladius, inasmuch as he was not disturbed at his acknowledging that the Son of God was not of the same Nature with God the Father, and at his calling Him a creature, and saying that He began to be in time, and denying Him to be true Lord, on these grounds, I judge that he should be condemned for ever.’

56. JUSTUS, Bishop, said; ‘Palladius who has refused to condemn the blasphemies of Arius, and who seems rather to acknowledge them, can in my judgement no longer be called a Priest or be reckoned among Bishops.’

Eventius, Bishop of Ticinum, said; ‘I think that Palladius who has refused to condemn the impieties of Arius, is removed for ever from the fellowship of Bishops.’

57. ABUNDANTIUS, Bishop of Trent, said; ‘Since Palladius maintains evident blasphemies, let him know that he is condemned by the Council of Aquileia.’

Eusebius, Bishop of Bologna, said; ‘Inasmuch as Palladius has not only refused to condemn the impieties of Arius, impieties written with the pen of the devil, and which it is not lawful so much as to listen to, but has also appeared as the maintainer of them by denying that the Son of God is true Lord, is good Lord, is wise Lord, is everlasting Lord; both by my sentence, and by the judgement of all Catholics I think that he is rightly condemned and excluded from the assembly of Bishops.’

58. SABINUS, Bishop of Placentia, said; ‘Since it has been proved to all that Palladius supports the Arian perfidy and maintains its impiety that was counter to the Evangelical and apostolical institutions, a just sentence of the whole Council has been passed upon him, and humble individual as I am, let him by my judgement be deprived once more of the priesthood and banished justly from this most holy assembly.’

Felix and Numidius, deputies of Africa said; ‘Anathema to the Sect of the Arian heresy to which by the Synod of Aquileia Palladius is pronounced to belong. But we condemn also those, who contradict the truth of the Nicene Synod.’

59. LIMENIUS, Bishop of Vercellæ, said; ‘It is manifest that the Arian doctrine has been often condemned: and therefore, inasmuch as Palladius having been appealed to in this holy Synod of Aquileia has refused to correct and amend himself, and has rather proved himself worthy of blame and defiled himself with the perfidy which he has publicly professed himself to hold, I too by my judgement declare that he is to be deprived of the fellowship of the Bishops.’

Maximus, Bishop of Emona, said; ‘That Palladius, who would not condemn, but has rather himself acknowledged, the blasphemies of Arius, is justly and deservedly condemned God knows, and the conscience of the faithful has condemned him.’

60. EXUPERANTIUS, Bishop of Dertona, said; ‘As the rest of my Colleagues have condemned Palladius who has refused to condemn the sect and doctrine of Arius, and on the contrary has defended them, I also likewise condemn him.’

Bassianus, Bishop of Lodi, said; ‘I have heard along with the rest of my Colleagues the impieties of Arius, which Palladius not only has not condemned but has confirmed. Let him be anathema and be deprived of the priesthood.’

61. PHILASTER, Bishop of Brescia, said; ‘The blasphemies and iniquity of Palladius, who follows and defends the Arian doctrine I in company with all have condemned.’

Constantius, Bishop of Sciscia, said; ‘As the rest of my brother Bishops, I also think that Palladius is to be condemned, who has refused to condemn the blasphemies and impieties of Arius.’

Heliodorus, Bishop of Altinum, said; ‘The man who maintains the perfidy of Arius, and of all the heretics with whom Palladius is partner, whose heart is foolish, and who has not confessed the truth, together with the rest of my brother Bishops I condemn.’

62. FELIX, Bishop of Jadera, said; ‘I also in like manner unite with all in condemning Palladius, who speaks blasphemies against the Son of God as Arius did.’

Theodorus, Bishop of Octodorum, said; ‘We judge Palladius, who has denied Christ to be true God, co-eternal with the Father, to be in no wise either a Christian or a priest.’

Domninus, Bishop of Grenoble, said; ‘As Palladius adheres to the perfidy of Arius, I also judge that he is to be condemned for ever, as my brethren also have condemned him.’

63. PROCULUS, Bishop of Marseilles, said; ‘Palladius, who by a kind of impious succession to the blasphemies of Arius has defended them in that he does not condemn them, as he has been already designated a blasphemer by the sentence of many venerable Bishops, and pronounced alien from the priesthood, so by my sentence also is marked out in the same manner as condemned for ever.’

Diogenes, Bishop of Genoa, said; ‘Palladius who while he does not confess has even denied Christ to be true Lord and God, like and equal to the Father, I together with the rest of my brethren and fellow Bishops adjudge to have the lot of condemnation.’

64. AMANTIUS, Bishop of Nice, said; ‘Palladius, who has refused to pull down the sect of Arius, according to the judgement of my brother Bishops, I also condemn.’

Januarius, Bishop, said; ‘As all my brother Bishops have condemned Palladius so also do I think that he ought to be condemned by a similar judgement34.’

65. SECUNDIANUS having withdrawn for a while, and then returned to the Council35,

Ambrose, Bishop, said; ‘You have heard, Secundianus, what sort of sentence the impious Palladius has received, having been condemned by the Council of Bishops: and though we have been displeased that you have not shrunk from his madness, I nevertheless make some special enquiries of you. Do you say that our Lord Jesus Christ, the Son of God, is or is not very God?’

Secundianus said; ‘He who denies the Father of our Lord and God Jesus Christ to be true God is not a Christian, nor is he who denies that the Lord is the very Son of God.’

Ambrose, Bishop, said; ‘Do you confess that the Son of God is very God?’

Secundianus said; ‘I say that He is the very Son of God, the very only begotten Son of God.’

66. AMBROSE, Bishop, said; ‘Do you call Him very Lord?’

Secundianus said; ‘I call Him the very only-begotten Son of God. Who denies that He is the very Son of God?’

Eusebius, Bishop, said; ‘It is not enough that you confess Him to be the only-begotten Son of God, for all confess this. But what influences us is that Arius said that the Father alone is Lord, alone is true, and denied that the Son of God is very Lord. Do you confess simply that the Son of God is very God?’

Secundianus said; ‘Who Arius was, I know not; what he said, I know not. You speak with me, living man with living man. I say what Christ said: S. John i. 18. The only begotten Son Which is in the bosom of the Father. Therefore He asserts Himself to be the only-begotten Son of the Father: the only-begotten Son is then the very Son of God.’

67. AMBROSE, Bishop, said; “Is the very Son of God also very God? It is written in the divine books: Isa. lxv. 16. he that sweareth on the earth, shall swear by the true God, and that this applies to Christ there is no doubt. We therefore profess the true God, and this is our faith and profession, that the only-begotten Son of the Father is very God. Do you then say ‘of very God,’ and then that the Son is very God.”

Secundianus said; ‘Of very God.’

68. AMBROSE, Bishop, said; ‘Is the Son of God very God?’

Secundianus said; ‘Then would he be a liar.’

Ambrose, Bishop, said; ‘In this you practise an evasion to avoid saying very God, but instead thereof, God, very only-begotten, and therefore say simply, The only-begotten Son of God is very God.’

Secundianus said; ‘I called Him the only-begotten Son of God.’

69. EUSEBIUS, Bishop, said; ‘This Photinus does not deny, this Sabellus confesses.’

Ambrose, Bishop, said; ‘And he who does not confess this is justly condemned, and on this point I appeal to you many times though by cavilling you have denied the truth. I do not ask you to call Him merely the very only-begotten Son of God, but to call Him also very God.’

Secundianus said; ‘I profess myself the servant of truth. What I say is not taken down and what you say is taken down. I say that Christ is the true Son of God. Who denies that He is the true Son of God?’

70. AMBROSE, Bishop, said; ‘He who denies that the only-begotten Son of God is very God, let him be anathema.’

Secundianus said; ‘The only-begotten Son of God, very God! why do you state to me what is not written?’

Ambrose, Bishop, said: ‘It is plain sacrilege, that Arius denied Christ the Son of God to be very God.’

Secundianus said; ‘Forasmuch as Christ is called the Son of God, I call the Son of God very Son36; but that He is very God is not written.’

71. AMBROSE, Bishop, said; ‘Have you not yet recovered your senses?’ And he added; ‘Lest it should appear that he has been unfairly treated, let him state his opinion. Let him then say that Christ the only-begotten Son of God is very God.’

Secundianus said; ‘I have already said. What more would you wring from me?’

Ambrose, Bishop, said; ‘What have you said? certainly if you had said so great truths, what is said gloriously, may well be often repeated.’

Secundianus said; ‘It is written, S. Matt. v. 37. Let your conversation be yea, yea, nay, nay.’

72. AMBROSE, Bishop, said; ‘He who says that the Father Himself is the Son, is sacrilegious. This I ask of you that you would say that the Son of God is begotten very God of very God.’

Secundianus said; ‘I say that the Son is begotten of God, as He says Himself Heb. i. 5. I have begotten Thee, and that He confesses Himself to be begotten.’

73. AMBROSE, Bishop, said; ‘Is He very God of very God?’

Secundianus said; ‘When you add to the Name and call Him very [God], do you understand what the character of your own faith is, and are you a Christian?’

Eusebius, Bishop, said; ‘Who has denied that He is very God? Arius and Palladius have denied it. If you believe Him to be very God, you should simply express it.’

74. AMBROSE, Bishop, said; ‘If you will not say that He is very God begotten of very God, you have denied Christ.’

Secundianus said; ‘When asked about the Son, I answered you: I have answered as to the manner in which I ought to make my profession. We have your statement: we will bring it forward; let it be read.’

Ambrose, Bishop, said; ‘You should have brought it forward to-day, but you are attempting a subterfuge. You demand a profession of me and I demand a profession of you. Is the Son of God very God?’

Secundianus said; ‘The Son of God is God only-begotten. I also ask him: Is He only-begotten?’

75. AMBROSE, Bishop, said; “Let reason move us: let us be moved too by your impiety and folly. When you speak of God very only-begotten, you do not apply the ‘very’ to ‘God,’ but to ‘only-begotten.’ And therefore to remove this question answer me this: Is He very God of very God?”

Secundianus said; ‘Did then God not beget God? He Who is very God begat What He is; He begat one true only-begotten Son.’

Ambrose, Bishop, said; ‘You do not confess Him very God but you would call Him very only-begotten. I too call Him only-begotten, but also very God.’

Secundianus said; ‘I say that he was begotten of the Father, I say to all that he was very begotten37.’

The Names of the Bishops and Presbyters who were present at the Council.

VALERIAN, Bishop of Aquileia38.

AMBROSE, Bishop of Milan.

EUSEBIUS, Bishop of Bologna.

LIMENIUS, Bishop of Vercellæ.

ANEMIUS, Bishop of Sirmium in Illyricum.

SABINUS, Bishop of Placentia.

ABUNDANTIUS, Bishop of Brescia.

CONSTANTIUS, Bishop of Orange, Deputy of the Gauls.

THEODORUS, Bishop of Octodurus.

DOMNINUS, Bishop of Grenoble.

AMANTIUS, Bishop of Nice.

MAXIMUS, Bishop of Emona.

BASSIANUS, Bishop of Lodi.

PROCULUS, Bishop of Marseilles, Deputy of the Gauls.

HELIODORUS, Bishop of Altinum.

FELIX, Bishop of Jadera.

EVENTIUS, Bishop of Ticinum39.

EXSUPERANTIUS, Bishop of Dertona.

DIOGENES, Bishop of Genoa.

CONSTANTIUS, Bishop of Sciscia.

JUSTUS, Bishop of Lyons, also Deputy of the Gauls.

FELIX, Deputy of Africa.

NUMIDIUS, Deputy of Africa.

EVAGRIUS, Presbyter and Deputy.

ARTEMIUS, ALMACHIUS, JANUARIUS, JOVINUS, MACEDONIUS, CASSIANUS, MARCELLUS, EUSTATHIUS, MAXIMUS, CHROMATIUS a Presbyter.

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LETTER IX.
A.D. 381.

A FORMAL letter from the Italian Bishops assembled at Aquileia, thanking the Bishops of the three Provinces for the presence of their deputies, and announcing officially the condemnation of Palladius and Secundianus.

THE COUNCIL WHICH IS ASSEMBLED AT AQUILEIA TO OUR MOST BELOVED BRETHREN, THE BISHOPS OF THE VIENNESE AND THE FIRST AND SECOND NARBONESE PROVINCES40 IN GAUL.

1. WE return thanks to your holy unanimity that in the persons of our Lords and brethren Constantius and Proculus you have given us the presence of you all, and at the same time following the directions of former times, have added not a little weight to our judgement, with which the profession of your holinesses also is in agreement, Lords and brethren most beloved. Therefore, as we received with gladness the above mentioned holy men of your order and ours, so do we also dismiss them with an abundant offering of thanks.

2. But how necessary the meeting was will be plain from the mere facts, since the adversaries and enemies of God, the defenders of the Arian sect and heresy, Palladius and Secundianus, the only two who dared to come to the meeting of the Council, received in person their due sentence, being convicted of impiety. Farewell. May our Almighty God keep you safe and prosperous, Lords and brethren most beloved. Amen.

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LETTER XV.
A.D. 383.

THIS letter is addressed to the Bishops of Macedonia, in reply to their announcement of the death of Acholius61, Bishop of Thessalonica. S. Ambrose pronounces a warm eulogium on the departed Bishop, whom he compares to Elijah, especially in leaving in Anysius a successor, like Elisha, endowed with a double portion of his spirit. He recounts the pleasure which he had felt in his intercourse with Acholius at Rome, when they had wept together over the evils of the times, and invokes the Blessing of God upon his successor.

AMBROSE TO ANATOLIUS, NUMERIUS, SEVERUS, PHILIP, MACEDONIUS, AMMIANUS, THEODOSIUS, EUTROPIUS, CLARUS, EUSEBIUS, AND TIMOTHEUS, PRIESTS OF THE LORD, AND TO ALL THE BELOVED CLERGY AND PEOPLE OF THESSALONICA, HEALTH.

1. WHILE longing to keep ever imprinted on my mind the holy man, and while I survey all his acts like one set on a watch-tower, my restless anxiety caused me to drink only too swiftly these bitter tidings, and I learned what I had rather still be ignorant of, that the man whom we were seeking on earth was already at rest in heaven.

2. You will ask who announced this to me, seeing that the letter of your Holinesses had not then arrived. I know not who was the bearer of the tidings: it is, you know, men’s wont not willingly to remember the bearer of tidings of sorrow: however, though the sea was then closed, and the land blocked by a barbarian invasion, there was no lack of a messenger, though it was impossible for any one to arrive from abroad; so that it appears to me the saint himself announced his own death to us, for now that he enjoyed the eternal recompense of his labours, and freed from the bands of the body, had been carried by the ministry of Angels to the intimate presence of Christ, he was desirous of removing the error of one who loved him, that we might not be asking for him length of mortal life, while he was already receiving eternal rewards.

3. This veteran then of Christ Jesus is not dead, but has departed and left us, he has changed for heaven this earth below, and clapping the pinions and wings of his spirit he exclaims, Ps. lv. 7. Lo, I have got me away far off! For in the spirit of the Apostle he desired long ago to leave the earth, but he was detained by the prayers of all, as we read of the Apostle, Phil. i. 24. because it was needful for the Church that he should abide longer in the flesh. For he lived not for himself but for all, and was to the people the minister of eternal life, so that he gained the fruit thereof in others, before he experienced it in himself.

4. Now therefore he is a citizen of heaven, a possessor of that eternal city Jerusalem, which is in heaven. There he sees the boundless circuit of this city, its pure gold, its precious stones, its perpetual light though without the sun. And seeing all these things whereof he before had knowledge, but which are now manifested to him face to face, he says, Ps. xlviii. 7. Like as we have heard, so have we seen in the city of the Lord of hosts, in the city of our God. Standing there he appeals to the people of God saying, Baruch iii. 24, 25. O Israel, how great is the house of God, and how large is the place of His possession! Great is He, and hath none end.

5. But what is this? While I consider his merits, and follow as it were in spirit his departure, and mingle with the choirs of saints that escort him, not indeed by my desert but by my affection, meanwhile I have almost forgotten myself. Is then this wall of faith and grace and sanctity taken from us, that wall which, though frequently assaulted by the Goths62, their barbarian darts could never penetrate, nor the warlike fury of many nations overpower? They who in other places were spoilers there prayed for peace, and while they marvelled what was this unarmed force which opposed them, the wiser hinted that one like Elisha dwelt within, one who was nearly his equal in age, in spirit quite his equal, 2 Kings vi. 18. and bade them beware lest after the manner of the Syrian army, blindness should fall on them also.

6. However the gifts of Christ to His disciples are various. Elisha led captive into Samaria the army of the Syrians, holy Acholius by his prayers caused the victors to retreat from Macedonia. Do we not see in this a proof of supernatural forces, that though no soldiers were at hand, the victors should thus fly without a foe; is not this too a proof of blindness that they should fly when no man pursued? Though in truth holy Acholius pursued and fought them, not with swords but prayers, not with weapons but good works.

7. Do we not know that the saints fight even when they keep holiday? Was not Elisha at rest? Yes, at rest in body, but in spirit he was active, and by his prayers he fought Ib. vii. 6. when the noise of horses and the noise of a great host were heard in the camp of the Syrians, so that they thought that the forces of other princes were marching against them, to succour the people of Israel. So they were seized with great panic and fled, and four lepers, who had gone out to seek for death, spoiled their camp. And did not the Lord work like, or, I might almost say, greater wisdom in Macedonia, by the prayers of Acholius? For it was not by an idle panic nor a vague suspicion, but by a raging plague and burning pestilence that the Goths were troubled and alarmed. In short they then fled that they might escape; afterwards they returned and sued for peace to save their lives.

8. Wherefore in the great deeds of this eminent man we have seen former ages revived, and have witnessed those works of the prophet which we read of. Like Elisha he was all his life in the midst of arms and battles, and by his good works made wars to cease. And when tranquillity was restored to his countrymen, he breathed out his holy soul, a misfortune heavier than war itself. Like Elijah he was carried up to heaven, 2 Kings ii. 4. not in a chariot of fire, nor by horses of fire, (unless haply it was but that we saw them not) nor in any whirlwind in the sky, but by the will and in the calm of our God, and with the jubilation of the holy Angels who rejoiced that such a man had come among them.

9. Surely we cannot doubt this, when all other particulars agree so well. For at the very moment when he was being taken up, he let fall so to speak the vestment which he wore, and invested with it holy Anysius his disciple, and clothed him with the robes of his own priesthood. His merits and graces I do not now hear for the first time, nor have I first learnt them from your letters, but I recognised them in what you wrote. For as if foreknowing that he would be his successor, Acholius designated him as such by tokens, though in open speech he concealed it; saying that he had been aided by his care, labour, and ministry, thus seeming to declare him his coadjutor, one who would not come as a novice to the chief office of the priesthood, but as a tried performer of its duties. Well does that saying in the Gospel befit him, S. Matt. xxv. 21. Well done, thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things.

10. So far both you and I participate in holy Acholius, but there is this special bond between him and me, that the man of blessed memory suffered me to become his friend. For on his arrival in Italy, when I was prevented by illness from going to meet him, he himself came and visited me. With what ardour, with what affection did we embrace each other! With what groans did we lament the evil of the times, and all that was happening here! Our garments were bedewed with a flood of tears, while in the enjoyment of our meeting long and mutually desired, we remained locked in each others embrace. Thus what I had long yearned for he bestowed, the opportunity of seeing him. For although it is in the spirit, the seat of love, that the greater portion and more perfect knowledge lies, yet we desire to behold our friends in bodily form also. 1 Kings x. 24. Thus formerly the kings of the earth sought to behold the face of Solomon, and to hear his wisdom.

11. He is gone then from us, and has left us tossed on this sea; what is a benefit to him is to the many a heavier calamity than even the rage of the barbarians; for this he repelled, and now who shall bring back his presence to us? Nay, the Lord brings it back, and he himself gives himself back in his disciple. Your judgements give him back, by which you say, Deut. xxxiii. 8. Give to Levi his manifest one, and his truths to Thy holy one. You have given his manifest one inasmuch as he is established by his appointment; you have given a follower of that man, Ib. 9. who said unto his father and to his mother I have not seen thee; neither did he acknowledge his brethren, nor knew his own children. He observed the word of the Lord, and kept His covenant. Ecclus. xliv. 15. The people will tell of his wisdom.

12. Such was the man’s life, such his heritage, such his conversation, such his succession. While yet a boy he entered a monastery, and though shut up in a narrow cell in Achaia, yet by grace he traversed the spaces of many countries. The people of Macedonia besought that he might be their Bishop, the priesthood elected him to that office, that where the faith had before been maimed63 by the Bishop, there afterwards the solid foundations of the faith might be established by the Bishop.

13. None other did his disciple imitate, who also himself Deut. xxxiii. 9. said unto his father and to his mother I have not seen thee. He saw them not with affection, he saw them not with desire, and he knew not his brethren, because he desired to know the Lord. He observed also the word of the Lord and kept His covenant, and will ever offer sacrifice upon His altar. Bless, O Lord, his faith, his holiness, his assiduity. Deut. xxxiii. 16. Let Thy blessing descend upon his head and upon his neck. Let him be honourable among his brethren, let him be as the leader of the herd. Let him sift the hearts of his enemies, let him soothe the minds of the saints, and let the judgement of Thy priests flourish in him as a lily. Brethren, farewell, and love me, as I love you.

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THE MEMORIAL OF SYMMACHUS, PREFECT OF THE CITY.

THE occasion on which this Memorial was presented is stated in the introduction to the last letter. It is addressed formally to the three Emperors Valentinian, Theodosius, and Arcadius, but really to Valentinian only, who was at that time sole Emperor of the West. Symmachus was the leading orator and scholar of his day, and his plea is composed with much skill and vigour. Gibbon (ch. xxviii.) expresses hearty admiration of the caution with which he ‘avoids every topic which might appear to reflect on the religion of his sovereign, and artfully draws his arguments from the schools of rhetoric rather than from those of philosophy,’ and gives a summary of its contents in a tone of keen appreciation, as might be expected. We may allow, with Cave (Life of S. Ambrose 3, 3.) that ‘it was the best plea the cause would bear.’

1. AS soon as the honourable Senate, ever faithful to your Majesty, learnt that offences were made amenable to law, and that the character of past times was being redeemed by pious governors, it hastened to follow the precedent of better times, and give utterance to its long repressed grief, and commissioned me once more to be the spokesman of its complaints, for I was before refused access to the deceased Emperor by evil men, because otherwise justice could never have failed me, most noble Emperors Valentinian, Theodosius and Arcadius, victorious and triumphant, ever illustrious.

2. Filling then a twofold office, as your Prefect I report the proceedings of the Senate70, as the envoy of the citizens I offer to your favourable notice their requests. Here is no opposition of wills. Men have ceased to believe that disagreement proves their superiority in courtly zeal. To be loved, to be the object of respect and affection is more than sovereignty. Who could suffer private contests to injure the commonwealth? Justly does the Senate assail those who prefer their own power to the honour of the prince.

3. It is our duty to be watchful for your Majesties. The very glory of this present time makes it the more fitting that we should maintain the customs of our ancestors, the laws and destinies of our country; for it conduces to this glory that you should know it is not in your power to do anything contrary to the practice of your parents. We ask the restoration of that state of religion under which the Republic has so long prospered. Let the Emperors of either sect and either opinion be counted up; a late Emperor observed the rites of his ancestors, his successor did not abolish them. If the religion of older times is no precedent, let the connivance of the last Emperors71 be so.

4. Who is so friendly with the barbarians as not to require an altar of Victory? Hereafter we must be cautious, and avoid a display of such things. But let at least that honour be paid to the name which is denied to the Divinity72. Your fame owes much, and will owe still more, to Victory. Let those detest this power, who were never aided by it, but do you not desert a patronage which favours your triumphs. Vows are due to this power from every man, let no one deny that a power is to be venerated which he owns is to be desired.

5. But even if it were wrong to avoid this omen, at least the ornaments of the Senate-house ought to have been spared. Permit us, I beseech you, to transmit in our old age to our posterity what we ourselves received when boys. Great is the love of custom. And deservedly was the act of the deified Constantius of short duration. You ought to avoid all precedents which you know to have thus been reversed. We are solicitous for the endurance of your name and glory, and that a future age may find nothing to amend.

6. Where shall we swear to observe your laws and statutes? by what sanction shall the deceitful mind be deterred from bearing false witness? All places indeed are full of God, nor is there any spot where the perjured can be safe, but it is of great efficacy in restraining crime to feel that we are in the presence of sacred things. That altar binds together the concord of all, that altar appeals to the faith of each man, nor does any thing give more weight to our decrees than that all our decisions are sanctioned, so to speak, by an oath. A door will thus be opened to perjury, and this is to be approved of by the illustrious Emperors, allegiance to whom is guarded by a public oath!

7. But Constantius, of sacred memory, is said to have done the same thing. Be it so, let us then imitate his other actions, feeling sure that had any one committed this error before his time, he would never have fallen into it. For the fall of one is a warning to his successor, and the censure of a previous example causes amendment. It was allowable for this predecessor of your Majesties to incur offence in a novel matter, but how can the same excuse avail us, if we imitate that which we know was disapproved?

8. Will your Majesties listen to other acts of this same Emperor more worthy of your imitation? He left uncurtailed the privileges of the sacred virgins, he filled the priestly office with men of noble birth, he allowed the cost of the Roman ceremonies, and following the joyful Senate through all the streets of the eternal city, he beheld with serene countenance the temples, reading the names of the gods inscribed on their pediments, he enquired after the origin of the sacred edifices, and admired their founders. Although he himself professed another religion he maintained the ancient one for the Empire; for every man has his own customs, his own rites. The Divine mind has distributed to cities various guardians and various ceremonies. As each man that is born receives a soul, so do nations receive a genius who guards their destiny. Here the proof from utility comes in, which is our best voucher with regard to the Deity. For since our reason is in the dark, what better knowledge of the gods can we have than from the record and evidence of prosperity? And if a long course of years give their sanction to a religion, we ought to keep faith with so many centuries, and to follow our parents, as they followed with success those who founded them.

9. Let us suppose Rome herself to approach, and address you in these terms: ‘Excellent Emperors, Fathers of your country, respect these years to which pious rites have conducted me. Let me use the ancient ceremonies, for I do not repent of them. Let me live in my own way, for I am free. This worship reduced the world under my laws; these sacred rites repulsed Hannibal from the walls, and the Gauls from the Capitol. Am I reserved for this, to be censured in my old age? I am not unwilling to consider the proposed decree, and yet late and ignominious is the reformation of old age.’

10. We pray therefore for a respite for the gods of our fathers and our native gods73. That which all venerate should in fairness be accounted as one. We look on the same stars, the heaven is common to us all, the same world surrounds us. What matters it by what arts each of us seeks for truth? We cannot arrive by one and the same path at so great a secret; but this discussion belongs rather to persons at their ease, it is prayers not arguments which we now offer.

11. What advantage accrues to your treasury from the abolition of the privilege of the Vestal virgins? Shall that be denied under princes the most munificent which the most parsimonious have granted? Their sole honour consists in their wages, so to speak, of chastity. As their fillets adorn their heads, so is it esteemed by them an honour to be free to devote themselves to the ministry of sacrifices. It is but the bare name of exemption which they ask, for their poverty exonerates them from any payment. So that he who reduces their means, contributes to their praise, for virginity dedicated to the public welfare is meritorious in proportion as it is without reward.

12. Far be such gains from the purity of your treasury. The exchequer of good princes should be replenished by the spoils of enemies, not by the losses of ministers of religion. And is the gain any compensation for the odium? Those whose ancient resources are cut off only feel it the more acutely in that you are free from the charge of avarice. For under Emperors who keep their hands from other men’s goods and check desire what does not excite the cupidity of the spoiler must be taken solely with a view of injuring the person robbed.

13. The Imperial Exchequer retains also lands bequeathed by the will of dying persons to the sacred virgins and priests. I implore you, as Priests of justice, to restore to the sacred functionaries of your city the right of inheritance. Let men dictate their wills in peace, knowing that under equitable princes their bequests will be undisturbed. Men are wont to take pleasure in this security, and I would have you sympathise with them, for the precedent lately set has begun to harass them on their death-beds. Shall it be said that the religion of Rome appertains not to Roman laws? What name shall we give to the taking away of legacies which no law no casualty has made void? Freedmen may take legacies, slaves are allowed74 a due latitude of bequeathing by will, only the noble virgins and ministers of sacred rites are excluded from inheriting lands devised to them. What advantage is it to dedicate one’s virginity to the public safety, and to support the immortality of the empire with heavenly protection, to conciliate friendly powers to your arms and eagles, to take upon oneself vows salutary for all, and to refrain from commerce with mankind in general? Slavery then is a happier condition, whose service is given to men. It is the state which is wronged, whose interest it never is to be ungrateful.

14. Let me not be supposed to be defending the cause of the ancient religions only; from acts of this kind all the calamities of the Roman nation have arisen. The laws of our ancestors provided for the Vestal virgins and the ministers of the gods a moderate maintenance and just privileges. This gift was preserved inviolate till the time of the degenerate moneychangers, who diverted the maintenance of sacred chastity into a fund for the payment of base porters. A public famine ensued on this act, and a bad harvest disappointed the hopes of all the provinces. The soil was not here in fault, we ascribe no influence to the stars, no mildew blighted the crops, nor did tares choke the corn, it was sacrilege which rendered the year barren, for it was necessary that all should lose that which they had denied to religion.

15. By all means, if there is any instance of such an evil, let us attribute this famine to the effect of the seasons. An unhealthy wind has caused this blight, and so life is supported by means of shrubs and leaves, and the peasants in their want have had resource once more to the oaks of Dodona75. When did the provinces suffer such a calamity, so long as the ministers of religion were supported by the public bounty? When were oaks shaken for the food of man, when were roots dug up, when were opposite regions of the earth cursed with sterility, so long as provisions were furnished in common to the people and to the sacred virgins? The produce of the earth was blessed by its support of the priests, and thus the gift was rather in the nature of a safeguard than of a largess. Can it be doubted that the gift was for the common benefit, now that a general scarcity has attended its discontinuance?

16. But it may be said that public aid is rightly refused to the cost of an alien religion. Far be it from good rulers to suppose that what has been bestowed from the common stock on certain individuals is within the disposal of the Imperial treasury. For as the commonwealth consists of individuals, so that which comes from it becomes again the property of individuals. You govern all, but you preserve for each his own, and justice has more power with you than arbitrary will. Consult your own generous feelings, whether that ought still to be deemed public property which has been conferred on others. Gifts once devoted to the honour of the city are placed out of the power of the donors, and that which originally was a free-gift becomes by usage and length of time a debt. Vain therefore is the fear which they would impress upon your minds who assert that unless you incur the odium of withdrawing the gift you share the responsibility of the donors of it.

17. May the unseen patrons of all sects be propitious to your Majesties, and may those in particular who of old assisted your ancestors, aid you and be worshipped by us. We ask for that religious condition which preserved the empire to your Majesties’ father76, and blessed him with lawful heirs. That venerable sire beholds from his starry seat the tears of the priests, and feels himself censured by the infraction of that custom which he readily observed.

18. I beg you also to amend for your departed brother what he did by the advice of others, to cover the act by which he unknowingly offended the Senate. For it is certain that the reason why the embassage was refused admittance was, to prevent the decision of the state from reaching him. It is due to the credit of past times to abolish without hesitation that which has been found not to have been the doing of the Emperor.

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LETTER XIX.
A.D. 385.

VIGILIUS, to whom this letter is addressed, is supposed by the Benedictine Editors to have been the Bishop of Trent, (Tridentum,) who is commemorated in the Roman Martyrology. He had written to S. Ambrose, on his consecration as Bishop, to ask his guidance and instruction, and S. Ambrose replies, first with brief general directions, somewhat resembling those of Letter 11, and then dwells at length on the duty of preventing intermarriage between Christians and heathens, and recounts at full length, in support of this, the history of Samson. At the time when heathenism was rapidly dying out, it is clear how important a point this would seem, and we do not wonder at the stress which S. Ambrose lays on it.

AMBROSE TO VIGILIUS.

1. BEING newly consecrated to the sacred office, you have requested me to furnish you with the outlines of your teaching. Having built up yourself as was fitting, seeing you have been thought worthy of so high an office, you have now to be informed how to build up others also.

2. And in the first place remember that it is the Church of God that is committed to you, and be therefore always on your guard against the intrusion of any scandal, lest the body thereof become as it were common by any admixture of heathen. It is on this account that Scripture says to you Gen. xxviii. 1, 2. Thou shalt not take a wife of the daughters of Canaan, but go to Mesopotamia, to the house of Bethuel (that is the house of Wisdom) and take thee a wife from thence. Mesopotamia is a country in the East, surrounded by the two greatest rivers in those parts, the Tigris and Euphrates, which take their rise in Armenia, falling, each by a different channel, into the Red sea; and so the Church is signified under the name of Mesopotamia, for she fertilizes the minds of the faithful by the mighty streams of wisdom and justice, pouring into them the grace of Baptism, the type of which was foreshewn in the Red sea, and washing away sin. Wherefore you must instruct the people that they should contract marriage not with strange-born but with Christian families.

3. Let no man defraud his hired servant of his due wages, for we too are the servants of our God, and look for the reward of our labour from Him. You then, (you must say) O merchant, whoever you be, refuse your servant his wages of money, that is, of what is vile and worthless, but to you will be denied the reward of heavenly promises: therefore Deut. xxiv. 14. thou shalt not defraud thy hired servant of his reward, as the Law saith.

4. Thou shalt not give thy money upon usury, for it is written that Ps. xv. 1. 6. he who hath not given his money upon usury shall dwell in the tabernacle of God, for he is Ps. xvii. 13. cast down, who seeks for usurious gains. Therefore let the Christian, if he have it, give money as though he were not to receive it again, or at all events only the principal which he has given. By so doing he receives no small increase of grace. Otherwise to lend would be to deceive not to succour. For what can be more cruel than to give money to one that hath not, and then to exact double? He that can not pay the simple sum how can he pay double the amount?

5. Tobit iv. 21. Let Tobit be an example to us, who never required again the money he had lent, till the end of his life; and that rather that he might not defraud his heir, than in order to levy and recover the money he had lent out. Nations have often been ruined by usury, and this has been the cause of public destruction. Wherefore it must be the principal care of us Bishops, to extirpate those vices which we find to prevail most extensively.

6. Teach them that they ought to exercise hospitality willingly rather than of necessity, so that in shewing this favour they may not betray a churlish disposition of mind, and thus in the very reception of their guest the kindness be spoilt by wrong, but rather let it be fostered by the practice of social duties, and by the offices of kindness. It is not rich gifts that are required of thee, but willing services, full of peace and accordant harmony. Prov. xv. 17. Better is a dinner of herbs with grace and friendship than that the banquet should be adorned with exquisite viands, while the sentiment of kindness is lacking. We read of a people Judges xx. 44. perishing by a grievous destruction on account of the violation of the laws of hospitality. Gen. xxxiv. 25. Through lust also fierce wars have been kindled.

7. But there is scarce any thing more pernicious than marriage with a foreigner; already the passions both of lust and disorder, and the evils of sacrilege are inflamed. For seeing that the marriage ceremony itself ought to be sanctified by the priestly veil and benediction, how can that be called a marriage when there is not agreement in faith? Since their prayers ought to be in common, how can there be the love of a common wedlock between those whose religion is different. Often have men ensnared by the love of women betrayed their faith, as did the Jews at Baal-phegor. Num. xxv. 8. For which cause Phineas took a sword, and slew the Hebrew and the Midianitish woman, and appeased the Divine vengeance, that the whole people might not be destroyed.

8. And why should I bring forward more examples? I will produce one out of many, from the mention of which will appear what an evil thing it is to marry a strange woman. Who ever was mightier or more richly endowed from his very cradle with God’s Spirit than Samson the Nazarite? Yet was he betrayed by a woman, and by her means failed to retain God’s favour. We will now narrate his birth and the course of his whole life arranged in the style of history, following the contents of the sacred Book, which in substance not in form is as follows.

9. The Philistines for many years kept the Hebrew people in subjection; for they had lost the prerogative of faith, whereby their fathers had gained victories. Yet had not their Maker wholly blotted out the mark of their election nor the lot of their inheritance; but as they were often puffed up by success, He for the most part delivered them into the hand of their enemies, that thus, after the manner of men, they might be led to seek for themselves the remedy of their evils from heaven. For it is when any adversity oppresses us, that we submit ourselves to God; good fortune is wont to puff up the mind. This is proved by experience, as in other instances, so particularly in that change of fortune whereby success returned again from the Philistines to the Hebrews.

10. After the spirit of the Hebrews had been so subdued by the pressure of a long subjection that no one dared with a manly spirit to rouse them to liberty, Samson, fore-ordained by the Divine oracle, was raised up to them. A great man he was, not one of the multitude, but first among the few, and beyond controversy far excelling all in bodily strength. And he is to be regarded by us with great admiration from the beginning, not because in his early abstinence from vice he gave signal proofs of temperance and sobriety, nor on account of his long preserving as a Nazarite his locks unshorn, but because from his very youth, which in others is an age of softness, he achieved illustrious deeds of virtue, perfect beyond the measure of human nature. By these he gained credence to the Divine prophecy, that it was not for nothing that such grace had gone before upon him, that an Angel came down by whom his birth beyond their hopes was announced to his parents, to be the leader and protector of his countrymen, now for a length of years harassed by the tyranny of the Philistines.

11. His father was of the tribe of Dan, a man fearing God, born of no mean rank, and eminent above others, his mother was barren of body, but in virtues of the mind not unfruitful; seeing that in the sanctuary of her soul she was counted worthy to receive the visit of an Angel, obeyed his command and fulfilled his prophecy. Not enduring however to know the secrets even of God apart from her husband she mentioned to him that she had seen a man of God, of beautiful form, bringing her the Divine promise of future offspring, and that she, confiding in this promise, was led to share with her husband her faith in the heavenly promises. But he, informed of this, devoutly offered his prayers to God, that the grace of this vision might be conferred on him also, saying, Judges xiii. 8. To me, Lord, let Thine Angel come.

12. I am of opinion therefore that it was not from jealousy of his wife, because she was remarkable for her beauty that he acted thus, as one writer97 has supposed, but rather that he was filled with desire of the Divine grace, and sought to participate in the benefit of the heavenly vision. For one whose mind was depraved could not have found such favour with the Lord, as that an Angel should return to his house, who, having given those monitions which the Divine announcement made requisite, was suddenly carried away in the form of a smoking flame. This sight, which terrified the man, the woman interpreted more auspiciously, and so removed his solicitude, in that to see God is a sign of good not evil.

13. Now Samson, approved by such signal tokens from above, turned his thoughts as soon as he grew up, to marriage; whether this was that he abhorred those vague and licentious desires in which young men are wont to indulge, or that he was seeking an occasion of releasing the necks of his countrymen from the power of the hard yoke of the Philistines. Wherefore going down to Timnath, (this is the name of a city situated in those parts where the Philistines then dwelt,) he beheld a maiden of a pleasing form and beautiful countenance, and he besought his parents, by whose company he was supported in his journey, to ask her for him in marriage. But they, not knowing that his intention, either, if the Philistine refused her to him, to be more fierce against them, or, if they assented, to remove their disposition to injure their subjects; and since from such a connexion a certain equality and kindliness of intercourse would naturally grow, or, on the other hand, if any offence were given, this desire of revenge would be more vehement, deemed that this maiden ought to be avoided as a foreigner. But after they had vainly attempted to change the purpose of their son by urging upon him these lawful objections, they of their own accord acquiesced in his desire.

14. This request was granted; and Samson on his return to visit his promised bride, turned a little way out of the road, and straightway there met him a lion from the wood, fierce in its savage freedom. Samson had no companion, nor any weapon in his hand; but he felt ashamed to fly, and conscious power gave him courage. He caught the lion as it rushed upon him in his arms, and strangled it by the tightness of his embrace, leaving it near the wayside lying upon the underwood, for the spot was clothed with luxuriant herbage, and planted with vineyards. The skin of the beast he thought would be little esteemed by his beloved bride, for seasons such as these derive their grace not from savage trophies, but rather from gentle joys and festal garlands. On his returning by the same road he found an honeycomb in the belly of the lion, and carried it off as a gift to the maiden and her parents; for such gifts befit a bride. And having first tasted the honey, he gave them the comb to eat, but was silent as to whence it came.

15. But it happened on a certain day that a nuptial feast was held, and that the young men inspirited by the banquet provoked each other to sport by question and answer, and as they assailed each other with wanton jests, as is the wont on such occasions, the contest of pleasure waxed hot. And then Samson put forth this riddle to his comrades, Judg. xiv. 14. Out of the eater came forth meat, and out of the strong came forth sweetness, promising them as a reward of their sagacity if they guessed it, thirty sheets and as many changes of garments according to the number of the company, while they on their part, if they could not solve the riddle, were to pay a like penalty.

16. But they, unable to untie the knot and to expound the riddle, induced his wife, partly by intimidation, partly by importunate entreaties, to require from her husband the solution of the riddle to be a token of conjugal affection in return for her love. And she, either terrified, and won over as women are wont to be, as if complaining tenderly of her husband’s aversion, began to profess grief that she, the consort and intimate of his whole life, had not learnt this, but that she was treated like the others as one to whom her own husband’s secret should not be confided. Judg. xiv. 16. Thou dost but hate me, she said, and lovest me not, thou hast put forth a riddle unto the children of my people and hast not told it me.

17. Samson’s mind, otherwise inflexible, was softened by these and the like blandishments of his wife, and discovered to her his riddle, and she told it to her countrymen. And they, having thus but just learned it on the seventh day, which was the term prescribed for its solution, answered after this manner, ib. 18. What is sweeter than honey, or what is stronger than a lion? To which he replied, Nor is ought more treacherous than a woman; If ye had not ploughed with my heifer, ye had not found out my riddle, and he straightway went down to Ascalon, and slew thirty men, and taking their spoils, bestowed on the men who had expounded the riddle their promised reward.

18. But the perfidy of the maiden being thus discovered, he abstained from intercourse with her, and returned to his father’s house. The damsel, disturbed in mind, and justly dreading that the wrath of this mighty man would be kindled into fury by this wrong, gave her hand to another man, one whom Samson, relying on his fidelity, had brought with him as his bridesman to his marriage. But neither by this expedient of a marriage did she avoid offence. For when the affair was disclosed, and he was forbidden to return to his wife, and her father said that she was married to another man, but that he might, if he chose, marry her sister, he was exasperated by the affront, and determined to take a public revenge for his domestic injury. Wherefore he took three hundred foxes, and in the heat of summer, when the corn was now ripe in the fields, he tied them together two and two by the tails, and fastened a burning firebrand between them, binding it with a firm knot, and by way of avenging his wrong turned them loose among the sheaves which the Philistines had cut. But the foxes, terrified by the fire, scattered flames whichever way they turned, and burnt the harvest. And the Philistines, incensed by the loss of all their corn in that region, told it to the princes of their land. And they sent men to Timnath, and burnt in the fire the woman who had been faithless to her husband, and her parents and all her house; saying that she had been the cause of this injury and devastation, and ought not to have provoked a man who could avenge himself by a public calamity.

19. But Samson did not forgive the Philistines their wrong, nor rest content with this measure of vengeance, but he slew them with a great slaughter, and many of them fell by the sword. And he retired to Etam, a torrent in the wilderness, where was a rock, a stronghold of the tribe of Judah. Now the Philistines, not daring to attack him, nor scale the steep heights on which this fortress stood, began to assail with threats of war the tribe of Judah: but when they saw that the plea of the men of Judah was a good one, that it was neither just nor fair nor expedient for them to destroy their own subjects and tributaries, especially for another man’s fault, they took counsel, and required that the author of the outrage should be delivered up to them, in order that his countrymen might be exonerated from the consequences of it.

20. These terms being imposed upon them, the men of Judah gathered together three thousand of their tribe and went up to him, and premising that they were subject to the Philistines, and obliged to obey them, not willingly but by terror, they thus sought to turn away from themselves the odium of their act, throwing it upon those by whom they were constrained. Wherefore he thus replied, What kind of Justice is it, O children of Abraham, that the satisfaction I have taken for my bride first over-reached and then torn from me should be injurious to me, and that I may not safely avenge this private injury? Have ye so turned your minds to the low offices of slaves, as to become the ministers of the insolence of others, and to turn your arms against yourselves? If I must perish, because I gave free vent to my grief, I had rather perish by the hand of the Philistines. My home has been attempted, my wife tampered with, if I have not been allowed to live without harm from them, at least let my own countrymen be free from the guilt of my death. I did but requite the injury I had received, I did not inflict one. Judge ye whether it was an equal return. They complain of the loss of their home, I of the loss of my wife; compare the sheaves of corn, with a companion of the marriage bed. They have sanctioned my grief by avenging my injuries. Consider to what an office they have appointed you. They desire you to put to death that man, whom they themselves have judged worthy to be avenged on those who wronged him, and to whose vengeance they ministered. But if your necks are thus bowed down to these proud men, deliver me into the hand of the enemy, slay me not yourselves; I refuse not to die, but I shrink from implicating you in my death. If from fear ye comply with their insolence, bind my hands with chains: though unarmed they will break their bonds and find a weapon for themselves. They will assuredly consider that you have satisfied the imposed condition, if you deliver me alive into their hands.

21. When they heard this, though three thousand men had come up, they swore to him that they would make no attempt on his life, only he must submit to be bound, in order that they might formally surrender him, and so keep clear of the crime of which they were accused.

22. Their word being pledged he came out of the cave, and left his fastness on the rock, and was bound with two ropes. When he saw the mighty men of the Philistines drawing near to seize him, his spirit rose within him, and he brake all his bands, and taking up a jaw bone of an ass that lay near he slew a thousand men, and put to flight the rest by this exploit of valour, whole hosts of armed soldiers giving way to one unarmed man. Thus those who ventured to close with him hand to hand he slew without effort; the others saved themselves by flight. Wherefore to this day the place is called Agon98, because there Samson by his great valour achieved a glorious contest.

23. And I would that his moderation in victory had been equal to his courage against the enemy. But as is frequently the case, with mind unused to prosperity, he ascribed to himself the issue of the battle, which was due to the Divine favour and protection, saying, Judges xv. 16. With the jaw bone of an ass have I slain a thousand men. Nor did he build an altar to God, nor offer a victim, but neglecting sacrifice and assuming to himself the glory, to immortalize his triumph by a memorial name he called the place, The slaying of the jaw bone.

24. And now he began to burn with thirst, and there was no water, and yet he had great need of it. Wherefore perceiving that there is nothing so easy for human strength, as not to be rendered difficult by the absence of Divine aid, he besought God not to lay to his charge that he had ascribed ought to himself, giving Him all the glory of the victory, by the words, Ib. 18. Thou hast given this great deliverance into the hand of Thy servant, and now help me, for lo, I die of thirst, and thirst gives me over into the hand of those over whom Thou hast given me so great a triumph. Wherefore God in His mercy clave a hollow place in the jaw bone which Samson had cast aside, and a stream of water flowed from it, and Samson drank, and his spirit revived, and he called the place ‘the invoking of the spring,’ because by his suppliant prayers he made amends for his boast of victory, and thus two judgements were opportunely declared, the one that arrogance soon incurs offence, the other that without any offence humility gains reconciliation.

25. Having, in the course of events closed his war with the Philistines, and shunning the sloth of his countrymen, Samson now betook himself to Gaza, which was in the region of the Philistines, and lodged there. When the men of Gaza knew this they did not dissemble or pass it over, but beset his lodging in haste, and guarded all the doors of the house that he might not escape by night. But Samson knowing their design, in the middle of the night forestalling the snare which had been laid for him, took the pillars of the house in his arms, and carried the whole structure and the weight of the roof on his back, up to a high hill above Hebron, a city inhabited by the Hebrews.

26. But now his licence transgressed the limits not only of his paternal territory, but of good morals, such as ancient discipline had prescribed, and this brought upon him destruction in the end. For although he had experienced in his first marriage the treachery of a foreign wife, and ought to have avoided it in future, he did not shun connecting himself with the harlot Delilah, and by his passionate love of her opened a way for the craft of his enemies to assail him. For the Philistines came up to her, and promised each of them to give her eleven hundred pieces of silver if she would disclose to them wherein his assurance of strength lay, that by means of this knowledge they might entrap and take him.

27. But she having once prostituted herself for money, began during the banquet and the blandishments of love, cunningly and craftily to inquire of him in what respect his strength excelled that of others, and at the same time, as if solicitous and fearful for his safety, to entreat him to confide to his beloved by what means he could be bound and subdued into the power of others. But he, still self-possessed and unshaken, opposed craft to the allurements of the harlot, and told her that if he were bound with withs yet green and not dried, his strength would be like that of other men. When the Philistines learnt this from Delilah, they bound him while asleep with green withs, and then awoke him as though on a sudden, but found that he had not fallen off from his accustomed fortitude, but bursting its bonds his freed strength was able to resist and drive back a host of assailants.

28. This having failed, Delilah, as if she had been mocked began with complaints to renew her arts and to require a pledge of his love. Samson, still firm of purpose, intimated to her that, if he were bound by seven ropes which had never been used, he would fall into the hands of the enemy, but this also was in vain. The third time he disclosed part of the secret, and now drawing nearer to his fall, told her that, if the seven locks of his head were unfastened and woven99 to about a cubit’s length, his strength would depart from him. But herein also he deluded those who were plotting against his life.

29. But last of all the wanton woman complaining that she had been so often deceived, and grieving that her lover deemed her unworthy to be entrusted with his secret, and that under her pretext of succour her treacherous purpose was suspected, won his confidence by her tears. By this means, and because also it was ordained that this man of hitherto unshaken fortitude should fall into calamity, Samson was touched and opened to her his heart. He told her that he possessed within him the power of God, that he was sanctified to the Lord, and that by His command he let his hair grow, and that if it were shorn, he would cease to be a Nazarite, and lose the use of his strength. The Philistines having discovered through her means the man’s weakness, bring her the reward of her perfidy, thus binding her to the commission of the crime.

30. And she, having wearied him by the wanton blandishments of love, threw him into slumber, and then caused the seven locks of his hair to be cut by a razor, whereupon by his transgression of the commandment his strength was immediately lost. When he woke out of sleep, he said, Judges xvi. 20. I will go out as at other times, and shake myself against mine adversaries, but he was no longer sensible of activity and strength, his vigour was gone, his grace was departed. Wherefore, considering within himself that he had incautiously trusted to women, and that, convicted of infirmity, it would be sheer folly for him to contend any longer, he gave up his eyes to blindness, and his hands to the fetters, and being bound with chains he entered the confinement from which he had been for a long season free.

31. But in process of time his hair began to grow again; and on the occasion of a great feast Samson is brought out of prison to the assembly of the Philistines, and set in sight of the people. There were nearly three thousand in number, men and women; and they insulted him with bitter reproaches, and carried him about in mockery, a trial harder to be borne than the very reality of captivity by a man conscious of innate power. For to live and die is natural, to be a laughing stock is counted a disgrace. Desirous therefore either of consoling himself by avenging so great an indignity, or of forestalling it for the future by death, he pretended that from the weakness of his limbs and the weight of his fetters he could not support himself, and desired the boy who guided his steps to bring him to the nearest pillars by which the whole house was supported. Being brought near, he grasped with both hands the props of the building, and while the Philistines were intent on the sacrificial feast which they were offering to Dagon their god, by whose help they deemed their adversary had been delivered into their power, reckoning a woman’s perfidy as a gift from above, he called unto the Lord, and said, Judges xvi. 28. ‘O Lord God, remember me I pray Thee this once, that I may be avenged of the heathen for my two eyes, and that they give not glory to their gods as if by their help they had gotten me into their power. Let me die with the Philistines, that they may find my weakness to have been no less fatal to them than my strength.’

32. Then he shook the columns with great force, and broke them in pieces, whereon followed the downfall of the upper roof, crushing Samson himself and casting down all those who were looking on from above. Thus were a great number of men and women slain together, and by an end not unworthy or disgraceful, but excelling all his former victories, the dying Samson obtained a triumph. For although to that point and thenceforward he was invincible, and incomparable during life among men versed in war, yet in death he conquered himself, and shewed an unconquerable soul, so as to despise and count for nothing that end of life which all men fear.

33. Thus it was through his valour that the last day of his life was also the sum of his victories, and that he met not a captive but a triumphant end. But to have been entrapped by a woman is to be ascribed to nature rather than to the man, because it was by the condition of his humanity more than through his own fault that he fell; for this is wont to be overcome, and yield to the allurements of wickedness. Wherefore, since Scripture bears witness that he slew more in his death than while in the light of life, it would seem that his captivity happened rather for the destruction of his adversaries than for his own fall and humiliation. For he whose burial was more efficacious than his living strength cannot be said to have found himself inferior. Lastly, he was overwhelmed and buried not by the weapons but by the bodies of his enemies, and thus, covered by his own triumph, he left a glorious memorial to posterity. For he judged his countrymen, whom he found enslaved, twenty years, and buried in his native soil, left them inheritors of liberty.

34. By this example then it is plain that alliances with strangers should be avoided, lest through love for our wife the snares of treachery should be successful.

Farewell and love us, as we love you.

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LETTER XX.
A.D. 385.

AFTER the death of Gratian the empire of the West was nominally in the hands of Valentinian the 2nd, but, as he was a mere boy, the real power was exercised by his mother Justina, who was an Arian. S. Ambrose had already resisted her successfully in the question of the election of a Bishop at Sirmium (see Footnote 27), and although he had performed a difficult and dangerous service for them two years before this, in going on an embassy to Maximus after the death of Gratian, Justina and Valentinian were bitterly hostile to him, and supported the Arian faction against him. In March, A.D. 385, S. Ambrose was summoned to the Palace, as he himself relates in the Sermon of which he gives an account in this letter (§ 15 sqq.) and called upon to give up one of the Churches, the Portian Basilica, outside the walls, for the use of the Arians. This he refused, and was so energetically supported by the people of Milan, that the demand was for the time withdrawn. Various other efforts were then made either to induce him to yield or to get him out of the way, (one of the latter is recounted in a note on the Sermon against Auxentius § 15) but they all failed. At last on the Friday before Palm Sunday a fresh demand is made, not for the Portian Basilica, as a promise had been given that no further claim should be made upon it, but for the New Basilica which was within the walls. It is at this point that the narrative which S. Ambrose gives in this letter to his sister Marcellina begins. It recounts the occurrences from the Friday to the Wednesday in Holy Week, when the persecution was again for the time abandoned.

TO MARCELLINA.

1. IN nearly all your letters you inquire anxiously about the Church; hear then what is going on. The day after I received the letter in which you told me how you had been troubled in your dreams, a heavy weight of troubles began to assail me. It was not now the Portian Basilica, that is the one without the walls, which was demanded, but the new Basilica, that is, one within the walls, which is larger in size.

2. In the first place some chief men100, counsellors of state, appealed to me to give up the Basilica, and restrain the people from raising any commotion. I replied as a matter of course, that a Bishop could not give up God’s house.

3. On the following day the people expressed their approval in the Church, and the Præfect101 also came thither, and began to urge us to yield up at least the Portian Basilica. The people were clamorous against this, whereupon he departed, saying, that he would report matters to the Emperor.

4. On the following day, which was the Lord’s day, having dismissed the catechumens after the lessons and sermon, I was explaining the Creed to some candidates for Baptism in the Baptistery of the Church. There the news was reported to me that, on learning that officials102 had been sent from the palace to the Portian Basilica, and were putting up the Imperial hangings103, many of the people were proceeding thither. I however continued my ministrations, and began to celebrate the Eucharist104.

5. While I was offering, tidings were brought me that the populace had seized upon one Castulus, whom the Arians called a priest. While making the oblation I began to weep bitterly and to beseech God’s aid that no blood might be shed in the Church’s quarrel; or if so, that it might be my own, and that not for my people only, but even for the ungodly themselves. But, to be brief, I sent some presbyters and deacons, and rescued the man.

6. The severest penalties were immediately decreed; first upon the whole body of merchants. And thus, during the sacred period of the last Week, wherein the debtor was wont to be loosed from his bonds, chains are placed on innocent men’s necks, and two hundred pounds’ weight of gold is demanded within three days. They reply they will willingly give as much, or twice as much again, so that they may not violate their faith. The prisons too were filled with tradesmen.

7. All the Officials of the palace, the Recorders, the Proctors, the Apparitors of the several Courts, on the pretext of its being unlawful for them to be present at seditious assemblies, were commanded to keep at home, severe threats were held out against men of high rank in case the Basilica was not delivered up. The persecution raged, and had an opening been afforded, they seemed likely to break out into every kind of outrage.

8. I myself had an interview with the Counts and Tribunes, who urged me to give up the Basilica without delay, declaring that the Emperor was acting on his rights, inasmuch as he had supreme power over all things. I replied that if he required of me what was my own, my estate, my money, or the like, I would not refuse it, although all my property really belonged to the poor, but that sacred things were not subject to the power of the Emperor. ‘If my patrimony be required,’ I said, ‘take it; if my person, here it is. Will you drag me away to prison, or to death? I will go with pleasure. I will not entrench myself by gathering a multitude round me, I will not lay hold of the Altar and beg for my life; rather will I offer myself to death for the Altar.’

9. In fact my mind was shaken with fear when I found that armed men had been sent to occupy the Basilica, I was seized with dread lest in protecting the Church, blood might be shed which would tend to bring destruction on the whole city. I prayed that if so great a city or even all Italy were to perish I might not survive. I shrank from the odium of shedding blood, and I offered my own throat to the knife. Some officers of the Goths105 were present; I addressed them, saying, ‘Is it for this that you have become citizens of Rome, to shew yourselves disturbers of the public peace? Whither will you go, if everything here is destroyed?’

10. I was called upon to calm the people. I replied that it was in my power not to excite them, that it was in God’s Hand to pacify them. That if I was considered the instigator, I ought to be punished, that I ought to be banished into whatever desert places of the earth they chose. Having said this, they departed, and I spent the whole day in the old Church. Thence I returned home to sleep; that if any man wished to arrest me, he might find me prepared.

11. When, before dawn, I passed out over the threshold, I found the Basilica surrounded and occupied by soldiers. And it was said that they had intimated to the Emperor that he was at liberty to go to Church if he wished it, that they would be ready to attend him if he were going to the assembly of the Catholics; otherwise that they would go to the assembly which Ambrose had convened.

12. Not a single Arian dared come out, for there were none among the citizens, only a few of the royal household, and some of the Goths, who, as of old they made their waggon their home, so now make the Church their waggon. Wherever that woman goes, she carries with her all those of her own communion.

13. The groans of the people gave me notice that the Basilica was surrounded; but while the lessons are being read word is brought me that the New Basilica also is full of people, that the crowd seemed greater than when all were at liberty, that they were calling for a Reader. To be brief, the soldiers themselves, who were found to have occupied the Basilica, being informed of my directions that the people should abstain from communion with them, began to come to our assembly. At the sight of them the minds of the women are agitated, one of them rushes forth. But the soldiers themselves exclaimed that they had come to pray not to fight. The people raised a cry. In the most modest, most resolute, most faithful manner they entreated that I would go to that Basilica. In that Basilica also the people were reported to desire my presence.

14. Then I began the following discourse: Ye have heard, my sons, the lesson from the book of Job, which according to the usual service of the season, is now in course. By use the devil knew that this book was to be declared, already all the power of his temptations is laid open and betrayed, and therefore he exerted himself to-day with greater violence. But thanks be to our God Who hath so confirmed you in faith and patience. I went up into the pulpit to admire Job, I found I had all of you to admire as Jobs. Job lives again in each of you, in each the patience and virtue of that saint is reflected. For what more opportune could be said by Christian men than that which the Holy Spirit hath spoken in you this day? ‘We petition your Majesty, we use no force, we feel no fear, but we petition.’ This is what becomes Christians, to desire peace and quiet fear, and still not to let the steadfastness of faith and truth be shaken even by peril of death. For the Lord is our Guide, Ps. xvii. 7. Who will save those who hope in Him.

15. But let us come to the lessons set before us. Ye see that power of temptation is given to the devil to prove the good. The wicked one envies our progress in good, he tempts us in various ways. He tempted holy Job in his patrimony, he tempted him in his sons, he tempted him by bodily pains. The stronger is tempted in his own person, the weaker in that of others. Me too he would fain have despoiled of the riches which I possess in you, and he desired to waste this patrimony of your tranquillity. Yourselves also he desired to snatch from me, my good children for whom I daily offer sacrifice; you he endeavoured to involve in the ruins of the public confusion. Already then I have incurred two kinds of temptation. And perhaps the Lord, knowing my weakness, hath not yet given him power over my body: though I myself desire it, though I offer it, He perhaps still judges me unequal to this contest, and exercises me by diverse labours. Even Job himself did not begin with this contest, but was perfected by it.

16. But Job was tempted by the accumulated tidings of evil, he was tempted by his wife who said, Job ii. 9. Curse God, and die. Ye behold how many things are suddenly stirred up against us, the Goths, the troops, the heathen, the fine of the tradesmen, the punishment of the saints. Ye observe what is commanded, when it is said ‘Deliver up the Basilica;’ Curse God, and die. But here it is not only ‘Speak against God,’ but also ‘Act against God.’ The command is, ‘Betray the altars of God.’

17. So then we are pressed by the Imperial mandates, but we are strengthened by the words of Scripture, which answered, ib. 10. Thou speakest as one of the foolish women speaketh. Not slight therefore is that temptation, for temptations which come through the agency of women we know to be more severe. Lastly, Adam also was betrayed by Eve, and thereby it came to pass that he betrayed the Divine commandments. Becoming aware of this error, and his guilty conscience accusing him, he desired to hide himself, but could not; wherefore God says to him, Gen. iii. 9. Adam where art thou? that is, what wert thou before? where hast thou now begun to be? where did I place thee? whither hast thou fallen? thou ownest thyself naked, because thou hast lost the garments of a good faith. The things wherewith thou desirest to clothe thyself are leaves. Thou hast cast aside the fruit, thou desirest to lie hid under the leaves of the tree, but thou art betrayed. For one woman’s sake thou hast chosen to depart from thy God, therefore thou fliest from Him when thou soughtest to see. Thou hast chosen to hide thyself with one woman, to leave the mirror of the world, the abode of Paradise, the Grace of Christ.

18. Why need I add that Elijah also was cruelly persecuted by Jezebel? that Herodias caused John the Baptist to be put to death? Each man seems to suffer from this or that woman; for me, in proportion as my merits are less, my trials are heavier. My strength is weaker, but I have more danger. Women succeed each other, their hatreds are interchanged, their falsehoods are varied, the elders are gathered together, the plea of wrong to the Emperor is put forward. What explanation is there then of such grievous temptation to such a worm as I am, but that it is not me but the Church that they persecute.

19. At length came the command, ‘Deliver up the Basilica;’ I reply, ‘It is not lawful for us to deliver it up, nor for your Majesty to receive it. By no law can you violate the house of a private man, and do you think that the house of God may be taken away? It is asserted that all things are lawful to the Emperor, that all things are his. But do not burden your conscience with the thought that you have any right as Emperor over sacred things. Exalt not yourself, but if you would reign the longer, be subject to God. It is written, S. Matt. xxii. 21. God’s to God and Cæsar’s to Cæsar. The palace is the Emperor’s, the Churches are the Bishop’s. To you is committed jurisdiction over public not over sacred buildings.’ Again the Emperor is said to have issued his command, ‘I also ought to have one Basilica;’ I answered S. Matt. xiv. 4. ‘It is not lawful for thee to have her. What hast thou to do with an adultress who is not bound with Christ in lawful wedlock?’

20. While I was engaged with this subject, it was reported to me that the Imperial hangings were taken down, the Church filled with people, and that my presence was required; straightway I turned my discourse to this, saying, How deep and profound are the oracles of the Holy Spirit! Remember, brethren, what was read at matins and how we responded with deep grief of mind, Ps. lxxix. 1. O God the heathen are come into Thine inheritance. And truly the heathen came, nay, even more than the heathen, for the Goths came and men of divers nations, they came armed with weapons, and surrounded and seized the Basilica. Ignorant of Thy Greatness we grieved for this, but our ignorance was mistaken.

21. The heathen came, but truly into Thine inheritance they came, for they who came as heathen were made Christians. They who came to invade Thine inheritance, were made coheirs of God; those whom I accounted enemies are become my defenders; I have as comrades those whom I esteemed adversaries. Thus has that been fulfilled which the prophet David spake of the Lord Jesus, that Ps. lxxvi. 2, 3. His Dwelling is in peace106, there brake He the horns of the bow, the shield, the sword, and the battle. For whose office, whose work is this but Thine, Lord Jesus? Thou sawest armed men coming to Thy temple, on the one hand the people groaning and collecting in a crowd that they might not seem to give up the Basilica, on the other hand the soldiers commanded to use force. Death was before my eyes, lest in the midst of all this madness should break out into licence. But Thou, O Lord plantedst Thyself in the midst, and madest the twain one. Thou restrainedst the soldiers, saying, If ye run to arms, if they who are within My temple are disturbed, Ps. xxx. 9. What profit is there in My blood? All thanks therefore be to Thee, O Christ. It was not an enemy, not a messenger but Ps. xxx. 11, 12. Thou O Lord hast delivered Thy people, Thou hast put off my sackcloth and girded me with gladness.

22. Thus I spoke, wondering that the Emperor’s mind could be softened by the zeal of the soldiers, by the entreaties of the Counts, by the prayers of the people. Meanwhile I am informed that a Secretary was come with the mandate. I retired a little, and he notified to me the mandate. ‘What has been your design,’ says he, ‘in acting against the Emperor’s orders?’ I replied, ‘What has been ordered I know not, nor am I aware what is alleged to have been wrongly done.’ He says, ‘Why have you sent presbyters to the Basilica? If you are a tyrant I would fain know it, that I may know how to arm myself against you.’ I replied by saying that I had done nothing which assumed too much for the Church, but when I heard it was filled with soldiers, I only uttered deeper groans, and though many exhorted me to proceed thither, I replied, ‘I cannot give up the Basilica, yet I must not fight.’ That afterwards, when I was told that the Imperial hangings were removed, and that the people required me to go thither, I had directed the presbyters to do so, but that I was unwilling to go myself, saying, ‘I trust in Christ that the Emperor himself will espouse our cause.’

23. If this seems like domineering, I grant indeed that I have arms, but only in the name of Christ; I have the power of offering up my body. Why, I asked, did he delay to strike if he considered my power unlawful? By ancient right Priests have conferred sovereignty, never assumed it, and it is a common saying that Emperors have coveted the Priesthood more often than Priests sovereignty. Christ fled that He might not be made a king. We have a power of our own. The power of a Priest is his weakness; 2 Cor. xii. 10. When I am weak, it is said, then am I strong. But let him against whom God has raised up no adversary beware lest he raise up a tyrant for himself. Maximus did not say that I domineered over Valentinian, though he complains that my embassage prevented his passing over into Italy. I added, that priests were never usurpers, but that they had often suffered from usurpers.

24. The whole of that day was past in this affliction; meanwhile the boys tore in derision the Imperial hangings. I could not return home, because the Church was surrounded by a guard of soldiers. We recited the Psalms with our brethren in the little Basilica belonging to the Church.

25. On the following day, the book of Jonah was read in due course, after which, I began this discourse; We have read a book, my brethren, wherein it is foretold that sinners shall return again to repentance. They are accepted on this footing, that their present state is considered an earnest of the future. I added that this just man was even willing to incur blame, rather than behold or denounce destruction on the city; and, since that prophecy was mournful, that he was also grieved because the gourd had withered; that God had said to the prophet, Jonah iv. 9. Art thou greatly angry for the gourd? and Jonah had answered, I am greatly angry. Then the Lord said, if the withering of the gourd was a grief to him, how much more ought he to care for the salvation of so many souls; and therefore that He had suspended the destruction which had been prepared for the whole city.

26. Immediate tidings are brought to me that the Emperor had commanded the soldiers to retire from the Church; and that the fine which had been imposed on the merchants on their condemnation should be restored. What joy then prevailed among the whole people, what applause, what congratulations! Now it was the day whereon the Lord delivered Himself up for us, the day whereon there is a relaxation of penance in the Church. The soldiers eagerly brought the tidings, running in to the altars, and giving the kiss, the emblem of peace. Then I perceived that God had smitten Ib. 7. the worm which came when the morning rose, that the whole city might be preserved.

27. These are the past events, and would that they were terminated, but the excited words of the Emperor show that heavier trials are awaiting us. I am called a tyrant, and even more than tyrant. For when the Counts besought the Emperor to go to the Church, and said that they did so at the request of the soldiers, he replied, ‘You would deliver me up to chains, if Ambrose bade you.’ I leave you to judge what awaits us after these words; all shuddered at hearing them, but there are those about him who exasperate him.

28. Lastly Calligonus the Grand Chamberlain107 ventured to address himself specially to me. ‘Do you, while I live, despise Valentinian? I will have your head.’ I replied, ‘May God grant you to fulfil your threat: I shall suffer as becomes a Bishop, you will act as befits an eunuch.’ May God indeed turn them aside from the Church; may all their weapons be directed against me, may they satiate their thirst in my blood!

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SERMON
A.D. 386.

AGAINST AUXENTIUS ON THE GIVING UP THE BASILICAS.

THE persecution against S. Ambrose still continued. The Court party endeavoured to induce him to leave Milan, in order, they said, to prevent more serious troubles. This he refused to do, and at last he remained for several days and nights continuously within the Basilica113, attended by a crowded congregation, all determined to protect him from the violence of the court, while a guard of soldiers was at the same time blockading the Church, and preventing any from leaving it. It was during this time that this Sermon was preached. In it S. Ambrose first calms the fears of the people lest he should be induced to leave them, assuring them that he will only yield to force; and proceeds to apply the Lessons of the day, the story of Naboth and the Entry into Jerusalem, to the circumstances of the time, giving incidentally several interesting details of the contest between himself and the Court, and alluding to the hymns which he then taught the people to sing.

1. I SEE that you are in an unusual state of excitement, and that your eyes are fixed upon me. I am at a loss to know the cause of this. Is it that you saw or heard that an Imperial message has been brought to me by the Tribunes, commanding me to depart hence whither I would, and that all who would were permitted to follow me. Were you then alarmed lest I should desert the Church, and in fear for my own life abandon you? But you heard my answer. I said that the thought of deserting the Church could not for an instant enter my mind, for I feared the Lord of the Universe more than the Ruler of the Empire; that if I were to be forcibly removed from the Church, it would be my body not my mind which would be driven by violence from thence, that if the Emperor were to act as royal power is wont, I was prepared for that which is the part of a priest to suffer.

2. Why then are you thus disturbed? I will never desert you of my own will, but I may not repel force by force. I shall still be able to mourn, to weep, and to groan; when weapons, soldiers, Goths assail me, my tears are my weapons, for these are the defence of a priest. By any other means I neither can nor ought to resist; but to fly and desert the Church is not my wont, lest any one should impute it to fear of heavier punishment. You yourselves know that I am wont to pay deference to our Rulers, but not to give way to them, and willingly to offer myself to punishment, not fearing what is prepared for me.

3. Would that I could be satisfied that the Church would not be delivered to heretics! I would willingly go to the Emperor’s palace, were this accordant with the priest’s office, so as to hold our contest rather in the palace than in the Church. But in the Consistory Christ is not wont to be the accused, but the Judge. Who will deny that a matter of faith should be pleaded in the Church? If any one has confidence in his cause let him come hither; let him not look for the judgment of the Emperor, which already shews its leaning, which has declared plainly by the law he has enacted that he is adverse to the Faith, nor for the expected support of certain intriguers. I will not give occasion to any one to barter for gain a wrong to Christ.

4. The guard of soldiers and the din of the arms which beset the Church, alarm not my faith, but they make me fear that in keeping me here you may incur danger to yourselves. For I have learned ere this not to fear for myself, but I begin now to fear more for you. Permit, I beg, your Bishop to enter the lists; we have an adversary who challenges us; for our 1 S. Pet. v. 8 adversary the devil, as a roaring lion, walketh about seeking whom he may devour, as the Apostle saith. Doubtless he has obtained, he has obtained (not to deceive us, but to warn us, is it recorded) this power of temptation, lest haply I should be removed from the stedfastness of my faith by the wounds of my body. You also have read that the devil thus tempted holy Job in many ways; and last of all he begged and obtained the power of afflicting his body which he covered with sores.

5. When it was proposed to me to give up at once the Church plate, I made this reply; That if my own property was required of me, farm or house, gold or silver, anything that lies in my power, I would willingly give it; but that I would withdraw nothing from God’s temple, nor surrender what had been committed to me to keep, not to surrender. And further, that I was studying also for the Emperor’s good, for it was expedient neither for me to surrender nor for him to receive these things; let him then listen to the words of an independent Bishop: if he regard his own interest, let him abstain from doing wrong to Christ.

6. These are words full of humility, and, I believe, of that affection which a Bishop owes to his Emperor. But since Eph. vi. 12. our contest is not only against flesh and blood, but also (which is more trouble) against spiritual wickedness in high places, that tempter, the Devil, sharpens the contest by his ministers, and deems that by the wounds of my body the trial must be made. I know, brethren, that these wounds which we receive for Christ, are no wounds: life is not lost by them, but its seed propagated. Permit, I beseech you, the contest to take place, it is for you to be spectators only. Consider that if there is in a city an athlete or one skilled in some other science, it wishes to present him for the combat. Why do ye reject in greater things what ye are wont to wish for even in smaller ones? He fears neither arms nor barbarians, who dreads not death, who is entangled in no fleshly pleasure.

7. Without doubt if the Lord hath appointed me to this combat, it is in vain that you have kept sleepless watch and ward through so many nights and days; the will of Christ will be performed. For our Lord Jesus Christ is Almighty, this is our Faith; and therefore what He bids to be done will be fulfilled, nor does it become us to run counter to the Divine Will.

8. Ye have heard what has been read to-day: the Saviour commanded an ass’s colt to be brought to Him by the Apostles and commanded that if any one sought to hinder them they should say, S. Luke xix. 35. The Lord hath need of him. What if now also He hath commanded this ass’s colt, that is the colt of that animal which is wont to bear a heavy burthen, such as is the condition of man, to whom it is said, S. Matt. xi. 28. etc. Come unto Me all ye that labour and are heavy laden, and I will give you rest: take My yoke upon you, for My yoke is easy: what, I say, if He hath now commanded this colt to be brought to Him, sending forth those Apostles who now having put off the body, wear, invisibly to our eyes, the guise of Angels? Will they not say, should any one seek to hinder them, The Lord hath need of him, if either the desire of this life, or flesh and blood, or the conversation of the world, for perhaps we are acceptable to some persons, should seek to hinder them? But he who loves me here, cannot give a better testimony of his affection than by suffering me to become a sacrifice for Christ; because Phil. i. 23. to be dissolved and to be with Christ is much better; howbeit, to remain in the flesh is more needful for your sakes. Ye have therefore, my beloved brethren, no cause for fear, for I know that whatever I shall suffer, I shall suffer for Christ. And I have read that I ought not to fear those who can kill the flesh, and I have heard One say, S. Matt. x. 39. He who loses his life for My sake, shall find it.

9. Wherefore, if the Lord wills it, I am sure that no resistance will be made. But if He still delay our contest, why should we fear? It is not bodily protection but the Lord’s providence which is wont to protect the servant of Christ.

10. You are disturbed at finding some folding doors unclosed which a blind man in returning home is said to have opened. Acknowledge then that human guards are no support. Lo! one who had lost the gift of sight has broken through all your barriers and baffled your guards: but the Lord hath not lost114 the guard of His mercy. Do you not remember that two days ago there was found open an entrance on the left side of the Basilica which you thought to be closed and guarded? The Basilica was surrounded by armed men who inspected every entrance, but their eyes were blinded so that they could not discover the one which was open; and so it remained open, as you know, for many nights. Cease then all anxiety, for what Christ commands, and what is expedient, shall come to pass.

11. In the next place I will produce to you instances from the Old Testament. Elisha was sought after by the king of Syria, an army was sent to take him, he was surrounded on every side, his servant began to fear, because he was a servant, that is, his mind was not free, nor had he freedom of action. The holy prophet prayed that his eyes might be opened, and said, 2 Kings vi. 16. (the sense, not the words.) Look and see how many more are on our side than against us. And he looked up and saw thousands of Angels. You see then that the servants of Christ are protected rather by invisible than by visible beings. But when they keep guard around you, they have been called to do so by your prayers; for you have read that those very men who sought for Elisha on entering Samaria came upon the very man whom they wished to capture, yet they were not able to injure him, but were saved by the intercession of the very man against whom they came.

12. Take the Apostle Peter too as an example of both these things. When Herod sought after and took him, he was put in prison; for the servant of God had not fled but stood firm and without fear. The Church prayed for him, but the Apostle was asleep in the prison, a proof that he feared not. An Angel was sent to rouse him from his sleep, and by him Peter was brought out of prison and for the time escaped death.

13. The same Peter, afterwards, after overcoming Simon, by spreading the precepts of God among the people and preaching chastity, stirred up the minds of the heathen against him: and when they sought to put him to death the Christians besought him to retire for a little while. And although he was desirous of suffering, yet he was moved by the sight of the people praying, for they besought him to reserve himself for the instruction and confirmation of the people. To be brief: as he set out from the walls by night, he saw Christ meeting him in the gate and entering the city, whereupon he said, ‘Lord, whither goest Thou?’ Christ answered, ‘I am coming to be crucified again.’ This Divine response Peter understood to refer to his own cross, for Christ, Who had put off the flesh by undergoing the suffering of death could not again be crucified, Rom. vi. 10. For in that He died, He died unto sin once, but in that He liveth, He liveth unto God. Wherefore Peter understood that Christ was again to be crucified in His servant; and so he turned back of his own accord, and when the Christians asked him why, he told them what he had seen, and was immediately seized, and honoured the Lord Jesus by his cross.

14. Ye see then that Christ wills to suffer in His servants. What if He saith to this servant also, S. John xxi. 22. I will that he tarry, but follow thou Me? what if He wills to taste of the fruit from this tree? For if it was His meat to do His Father’s Will, it is His meat also to feed upon the sufferings of His servants. To take an example from our Lord Himself, did He not suffer when He willed, and was He not found when they sought for Him? But when the hour of His passion had not arrived, He passed through the midst of them who sought for Him, and they who saw Him could not detain Him. Which evidently shews that when the Lord wills, each man is found and taken, while he whose time is not come although he meet the eyes, is not captured.

15. And did I not go out daily to make visits, or go to the tomb of the Martyrs? Did I not in going and returning pass close by the Royal palace? And yet no man arrested me, though they wished to drive me from the city, as they shewed afterwards by saying, ‘Leave this city, and go where thou wilt.’ I expected, I confess, something great, to be burned or slain with the sword for the name of Christ, but they offered me delights in the place of sufferings; and yet the soldiers of Christ seeks not for delights but for sufferings. Wherefore let no man trouble you by the intelligence that they have prepared a carriage115, or that Auxentius, who calls himself Bishop, has uttered what he thinks terrible words.

16. Many said that executioners had been sent, that the punishment of death had been decreed; I fear them not, nor will I desert my post. For whither should I go to find a place that is not full of nothing but tears and groans? For in every Church the Catholic clergy are ordered to be cast forth; if they resist, to be put to death; all the senators116 who do not obey this mandate, to be proscribed. And it is a Bishop who writes these orders with his own hand and dictates them with his own mouth, who to prove his learning omitted not an ancient precedent; for we read in the prophet that he saw a flying sickle117, and in imitation of this Auxentius sent a winged sword through all the cities. And thus 2 Cor. xi. 14. Satan transforms himself into an Angel of light, and imitates his power for evil purposes.

17. Thou, Lord Jesus, hast in one moment redeemed the world; shall Auxentius in one moment, so far as in him lies, slay so many people, some with the sword, others by sacrilege118? My Basilica he sought with a mouth and hands of blood, and to him our present Lesson may be well applied, Ps. l. 16. Unto the ungodly, saith God, why dost thou preach my laws? that is, There is no concord between peace and wrath, 2 Cor. vi. 15. between Christ and Belial. You remember also how in the Lesson of to-day that holy man Naboth, the owner of a vineyard, was requested by the king to surrender it to him, that he might root up the vines and plant it with common herbs, and that he answered, 1 Kings xxi. 3. God forbid that I should give thee the inheritance of my fathers; and that king was grieved that what belonged of right to another was refused him when he claimed it as his right, and only gained by the deceit of a woman’s artifice. Naboth then defended his vineyard even with his own blood; if he would not surrender his vineyard, shall we surrender the Church of Christ?

18. How then did I reply contumaciously? When summoned, I said, ‘God forbid that I should surrender Christ’s heritage. If Naboth would not surrender the heritage of his fathers, shall I surrender Christ’s heritage?’ I added moreover, ‘God forbid that I should surrender the heritage of my fathers, the heritage of Dionysius, who died in exile for the Faith, of the Confessor Eustorgius, of Myrocles, and of all the faithful Bishops of old time.’ I answered as becomes a Bishop, let the Emperor act as becomes an Emperor. He shall deprive me of my life sooner than my Faith.

19. But to whom am I to surrender it? The Lesson just read from the Gospel ought to teach us what it is that is demanded, and by whom. Ye heard it read that, when Christ was sitting on the ass’s colt, the children cried out, and the Jews were indignant, appealing to the Lord Jesus, and saying that He should bid them hold their peace, but He replied, S. Luke xix. 40. If these were to hold their peace, the very stones would cry out. Then He entered the Temple, and cast out the moneychangers, and their tables, and those that sold doves in the Temple of God. This Lesson was read by no direction of ours, but by chance; but it suits well with the present time. For the praises of Christ are always as it were scourges to misbelievers. And now when Christ is praised the heretics say that we are exciting sedition, the heretics say that they were thereby threatened with death; and truly the praises of Christ are death to them. For how can they bear His praises Whose weakness they are proclaiming! Wherefore to this day the praises of Christ are a scourge to the madness of the Arians.

20. The Gerasenes could not bear the presence of Christ, these men, worse than the Gerasenes, cannot even bear the praises of Christ. They see children singing the glory of Christ; for it is written, Ps. viii. 2. Out of the mouth of babes and sucklings Thou hast perfected praise. They deride their tender years so full of faith, and ask, Why do they cry out? But Christ answers them, If these should hold their peace the very stones would cry out, that is, the stranger will cry out, the young men too will cry out, the more mature will cry out, the old men also: stones built into that Stone of Whom it is written, Ps. cxviii. 22. The stone which the builders disallowed is become the head-stone of the corner.

21. Christ then, invited by these praises, enters His Temple, and takes His scourge and drives out the moneychangers. For He will not permit those who are slaves of money to be in His Temple, He will not suffer those to be there who sell seats. What are seats, but honours? What are doves, but simple minds, or souls which embrace a sincere and pure faith? Shall I then introduce into the Temple him whom Christ excludes? For he is commanded to go forth who sells dignities and honours, he is commanded to go forth who would sell the simple minds of the faithful.

22. Wherefore Auxentius is cast forth, Mercurianus is excluded. This is one portent under two names. That it might not be known who he was, he changed his name, and, as there had been here Auxentius the Arian Bishop, so he, to deceive the people whom the other had influenced, called himself Auxentius. Thus he changed his name, but his perfidy he could not change; he put off wolf, and yet put on wolf. It avails him not to have changed his name, what he really is is known. He was known by one name in the regions of Scythia, he is called by another here, he has names differing according to his country. Now therefore he has two names, and if from hence he goes elsewhere he will have a third also. For how will he endure to keep a name which betrays the greatness of his crime? In Scythia he did less wickedly, and yet he was so ashamed as to change his name; here he has dared to do more heinous things, and will he be willing wherever he goes to be betrayed by his name? After writing with his own hand the death warrant of so many people, will he be able to retain his senses unshaken?

23. The Lord Jesus drove out a few from His temple, Auxentius left no one. Jesus casts men out of His temple with a scourge, Auxentius with a sword; Jesus with a rod, Mercurianus with an axe. Our holy Lord drives out the sacrilegious with a scourge, this wicked man persecutes the godly with the sword. Of him ye have to-day said well; ‘let him carry his laws away with him.’ He shall carry them though he desire it not, he shall carry with him his conscience, though he carry not the writing, he shall carry his own soul inscribed in blood, although he carry not a letter inscribed with ink. Jer. xvii. 1. Thy sin, O Judah, is written with a pen of iron and with the point of a diamond, and it is graven in thy heart, graven that is in the place from whence it came forth.

24. Does he moreover, stained as he is with blood and slaughter, dare to mention discussion to me? Those whom he fails to deceive by his arguments he sentences to be smitten with the sword, and he dictates bloody laws with his mouth, writing them with his hand, and thinking that the law can impose a Creed on men. He has never heard what was read to-day, Gal. ii. 19. A man is not justified by the works of the law, or, I by the law am dead to the law that I might live to God, that is, by the spiritual law he is dead to the carnal interpretation of the law. Let us too by the law of our Lord Jesus Christ die to this law which sanctions the decrees of perfidy. It is not the law which has gathered together the Church, but the faith of Christ. For the law is not of faith: Gal. iii. 11. But the just shall live by faith. It is faith then, not the law, which makes a man just, because righteousness is not by the law, but by the faith of Christ. But he who rejects faith, and takes law for his rule, bears witness to his own unrighteousness, for the just shall live by faith.

25. Shall any then follow this law confirming the Council of Ariminum wherein Christ is called a creature? But they say, Gal. iv. 4. God sent His Son, made of a woman, made under the Law. So then He is made they say, that is, created. Will they not consider this very text which they have produced; that Christ is said to be made, but made of a woman, that is, He according to His birth from the Virgin was made, Who was according to His Divine generation born of the Father? They read too to-day that Christ Gal. iii. 13. redeemed us from the curse of the Law, being made a curse for us. Was Christ a curse according to His Divinity? But why He should be called a curse the Apostle teaches thee, alleging the text, Ib. Cursed is every one that hangeth on a tree, that is, He Who in His flesh took upon Him our flesh, in His body carried our griefs and our curses that He might crucify them, for He is cursed, not in Himself, but in thee. Lastly, you have in another place, 2 Cor. v. 21. Who knew no sin, but was made sin for us, for He took upon Him our sins, to do away with them by the Sacrament of His Passion.

26. These points, my brethren, I would have discussed more fully with you in his presence, but he, being aware that you were not ignorant of the Faith, fled from your scrutiny, and chose as his advocates, if indeed he chose any, four or five heathens, whom I would willingly have now present in our general assembly, not for them to judge of Christ, but that they might hear the majesty of Christ. They however have already pronounced concerning Auxentius, for when he daily argued before them they gave him no credit. What can be a greater condemnation of him than that he was defeated without an adversary before his own judges? Thus we now have their own sentence against Auxentius.

27. And justly is he to be condemned for choosing heathen judges, for he disregarded the Apostle’s precept who says 1 Cor. vi.1, 2. Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do you not know that the saints shall judge the world? And below he says, Ib. vi. 5. Is it so that there is not a wise man among you, no not one that shall be able to judge between his brethren? but brother goeth to law with brother, and that before the unbelievers? Ye see that what he offered is contrary to the Apostle’s authority. Choose whether we should follow Auxentius or Paul as our master?

28. But why should I speak of the Apostle, when our Lord Himself cries by the Prophet, Isa. li. 7. hearken unto Me My people, ye that know righteousness, in whose heart is My law. God says, hearken unto Me My people, ye that know righteousness. Auxentius says, Ye know not righteousness. Do ye not see that he now, who rejects the declaration of the heavenly oracles, despises God in you? Hearken unto Me My people; saith the Lord. He says not, Hearken ye Gentiles; He says not, Hearken ye Jews. For now they that were the people of God are become the people of error, and they who were the people of error have become the people of God, because they have believed in Christ. Wherefore that people are judges, in whose heart is the Divine, not human, law; the law 2 Cor. iii. 3. written not with ink, but with the Spirit of the living God; not inscribed on paper but stampt upon the heart; the law of grace not of blood. Who is it then who wrongs you, he who refuses or he who chooses to be heard by you?

29. Hemmed in on all sides, he has recourse to the wiles of his fathers. He wishes to excite odium against me in regard to the Emperor, saying, that a youth yet a catechumen and ignorant of the sacred Scriptures, ought to judge, and to judge in the Consistory. As if last year, when I was summoned to the palace, when in the presence of the nobles the matter was argued before the Consistory, when the Emperor wished to take away the Basilica, I was then cowed by the sight of the Imperial court, and had not maintained the constancy of a priest, or had suffered our rights to be infringed there. Do they not remember that when the people knew I had gone to the palace they rushed in with an onset that nothing could withstand; and when a Military Count came forth with some light troops to disperse the multitude they all offered themselves to death for the Faith of Christ? Was I not then requested to make a long speech to soothe the people? Did I not pledge my faith that no one should invade the Church’s Basilica? And although my good offices were requested as a kindness, yet the coming of the populace to the palace was made a ground of charge against me; into the same odium then they wish me again to fall.

30. I recalled the people, and yet I did not escape odium, and this odium ought, I conceive, to be controuled rather than feared. For what should we fear for the name of Christ? Unless perhaps this which they say ought to move me; ‘And ought not the Emperor then to have one Basilica to go to; and does Ambrose desire to be more powerful than the Emperor, so as to exclude him from the liberty of attending Church?’ When they say this, they wish to lay hold of my words, like the Jews who tempted Christ with empty words, saying, S. Matt. xxii. 17. Master, is it lawful to give tribute to Cæsar or not? Must the servants of God always be exposed to odium on Cæsar’s account? And does impiety, with a view to calumny, seek to use the Imperial name as a cloak? And can they protest that they do not partake of the sacrilege of these men, whose guidance they follow?

31. Yet see how much worse the Arians are than the Jews. The latter enquired of Christ whether He thought that the right of tribute should be rendered to Cæsar; the former are willing to surrender to the Emperor the rights of the Church. But like traitors, they follow their master, and so let us answer what our Lord and Master hath taught us. For Jesus perceiving the treachery of the Jews, said unto them, Ib. 18. sqq. Why tempt ye Me, shew Me a penny. And when they gave it to Him, He said, Whose image and whose superscription is this? They answered, Cæsar’s. Jesus replied, Render therefore unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s. Thus I also say to them who find fault with me, Shew Me a penny. Jesus saw the penny was Cæsar’s, and said, Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s. Can they from the seizure of the Basilicas of the Church offer the penny of Cæsar?

32. But in the Church I know one image, that is, the image of the invisible God, of which God said, Gen. i. 26. Let us make man in Our image, after Our likeness, that image of which it is written, that Christ is Heb. i. 3. the brightness of His glory, the express image of His substance. In this image I behold the Father, as the Lord Jesus Himself said, S. John xiv. 9. He that hath seen Me hath seen the Father also. For this Image is not divided from the Father, for He hath taught me the unity of the Trinity, saying, Ib. x. 30. I and the Father are One, and below, Ib. xvi. 15. All things that the Father hath are Mine. And of the Holy Spirit, saying, that He is the Spirit of Christ, and hath received from Christ, as it is written, Ib. 16. He shall take of Mine, and shall declare it unto you.

33. In what respect then have we not answered with humility? If he ask for tribute we deny it not. The Church lands pay tribute; if the Emperor desire to possess these lands he has the power to claim them; none of us will interfere. The contributions of the people will more than suffice for the poor; let them excite no ill-will on account of the lands, let them take them if it please the Emperor; I give them not, but I do not refuse them. They ask for gold, but I can say, Silver and gold I seek not. But this disbursement of gold they make a cause of offence: this offence I dread not. I have stipendiaries, it is true: my stipendiaries119 are the poor of Christ, this is a treasure which I am well used to collect. May this offence of bestowing gold on the poor ever be charged upon me! And if they accuse me of defending myself by their means, I deny not, nay I even court the charge; a defence I have, but it is in the prayers of the poor. Blind they are and lame, weak and old, yet are they stronger than the stoutest warriors. Lastly, gifts to the poor make God our debtor, for it is written, Prov. xix. 17. He that giveth to the poor, lendeth to the Lord. The guards of warriors often gain not Divine grace.

34. Moreover they assert that the people have been beguiled by the strains of my hymns120. I deny not this either. It is a lofty strain, than which nothing is more powerful. For what can be more powerful than the confession of the Trinity, which is daily celebrated by the mouth of the whole people? All zealously desire to make profession of their faith, they know how to confess in verse the Father and the Son and the Holy Spirit. Thus all are become teachers who were scarcely able to be disciples.

35. But what can be more lowly than for us to follow the example of Christ, Who Phil. iii. 7. being found in fashion as a man humbled himself being made obedient unto death. And again, by obedience He delivered all: Rom. v. 19. For as by the disobedience of one man many were made sinners, so by the obedience of one Man shall many be made righteous. If then He was obedient let them learn from Him the lesson of obedience, to which we adhere, saying to them who raise odium against us, on the Emperor’s account, We render to Cæsar the things that are Cæsar’s, and to God the things that are God’s. To Cæsar tribute is due, we deny it not; the Church is God’s, and must not be given up to Cæsar, because the Temple of God cannot by right be Cæsar’s.

36. That this is said with due honour to the Emperor no one can deny. For what can be more honourable for the Emperor than to be styled a son of the Church? In saying this we are loyal to him without sinning against God. For the Emperor is within the Church, not over the Church; a good Emperor seeks the aid of the Church, he does not reject it, we say this humbly, but we assert it firmly. Some men threaten us with fire, sword and banishment. We, the servants of Christ, have learned not to fear. To them that fear not nothing is a cause of alarm. And it is thus written, Ps. lxiv. 7. vulg. arrows of infants are their blows become.

37. It would seem now that we have made a sufficient answer to what was proposed to us. Now I ask them the same question as did the Saviour, S. Luke xx. 4. The baptism of John was it from heaven or of men? And the Jews could not answer Him. If the Jews did not annul the baptism of John, shall Auxentius annul the Baptism of Christ? For that Baptism is not from men but from Christ which the Is. ix. 6. Angel of mighty Counsel brought down to us, that we might be justified before God. Why then does Auxentius hold that the faithful, those baptized in the name of the Trinity are to be re-baptized, when the Apostle says, Eph. iv. 5. One faith, one baptism; why does he say that he is the adversary of men, not of Christ, seeing that he spurns the counsel of God, and contemns that Baptism which Christ gave us for the redemption of our sins.

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LETTER XXII.
A.D. 386.

S. AMBROSE here recounts to his sister the discovery of the relics of S. S. Gervasius and Protasius, which occurred during the time of trial referred to in the last letter, and seems, by the pitch of excitement to which it raised the people of Milan, to have alarmed the court-party, and so to have caused the persecution to be dropped. The simple narrative needs no further introduction. It is strikingly told, and the question of the miracles discussed, in the ‘Church of the Fathers’ ch. iii. S. Augustine gives a brief account of the event in his Confessions, (ix. 7.) fully corroborating S. Ambrose’s statements, and also speaks of it in De Civ. Dei xxii. 8, 2, and in Serm. de Divers. cclxxvi. 5.

TO THE LADY HIS SISTER WHOM HE LOVES MORE THAN HIS LIFE AND EYES AMBROSE HER BROTHER SENDS GREETING.

1. AS I am wont to keep your holiness informed of all that goes on here in your absence, I would have you know that we have found the bodies of some holy martyrs. After the consecration of a Church121, many began to interrupt me crying with one voice; Consecrate this as you did the Roman Basilica. ‘I will do so,’ I replied, ‘if I find any relics of Martyrs:’ and immediately my heart burned within me as if prophetically.

2. In short the Lord lent us aid122, though even the very clergy were alarmed. I caused the ground to be opened before the rails of the Church of S.S. Felix and Nabor. I found the suitable tokens; and when some persons were brought for us to lay our hands upon, the power of the holy martyrs became so manifest that before I began to speak, one of them, a woman123, was seized124 by an evil spirit and thrown down upon the ground in the place where the martyrs lay. We found two men of stupendous size, such as belonged to ancient days. All their bones were entire, and there was much blood. The people flocked thither in crowds throughout the whole of those two days. We arranged all the bones in order, and carried them when evening set in, to the Basilica of Fausta125; where we kept vigils throughout the night, and some possessed persons received imposition of hands. The following day we transferred them to the Basilica which they call Ambrosian. During their transportation a blind man was healed126. My discourse to the people was as follows. When I considered in what overflowing and unprecedented numbers you were met together, and thought on the gifts of Divine Grace which shone forth in the holy Martyrs, I felt myself, I confess, unequal to this task, and thought it impossible that I could find language to express that which we can hardly conceive in mind or endure with our eyes. But when the reading of the regular Lessons of Holy Scripture began, the Holy Spirit, Who spoke by the Prophets, granted us grace to speak somewhat worthy of this great and expectant concourse, and of the merits of the holy Martyrs.

4. Ps. xix. 1. The heavens, the Psalmist says, declare the glory of God. On reading this Psalm the thought arises that it is not so much the material elements as the heavenly merits that seem to offer praise worthy of God. But by the coincidence of the Lesson being read to-day it is made plain what are the heavens which tell of the glory of God. Behold on my right hand and on my left the holy relics, behold men of heavenly conversation, behold the trophies of a lofty mind. These are the heavens which declare the glory of God; these are the works of His hands which are told by the firmament. For it was not worldly snares, but the favour of the Divine operation, which raised them to the firmament of the most sacred Passion, and long beforehand by the evidence of their conversation and virtues bore this testimony of them, that they remained stedfast against the slippery wiles of this world.

5. Paul was an heaven, when he says, Phil. iii. 20. Our conversation is in heaven. James and John were heavens; they are called S. Mark iii. 17. sons of thunder; and therefore being as it were, an heaven, John saw S. John i. 1. the Word with God. The Lord Jesus Christ Himself was an heaven of perpetual light, when He told forth the glory of God, that glory which no man had before beheld. And therefore He said, Ib. 18. No man hath seen God at any time, but the Only-Begotten Son, Who is in the bosom of the Father, He hath declared Him. Moreover, if you look for the handiwork of God, hear what Job says, Job xxxiii. 4. The Spirit of God hath made me. And so, strengthened against the temptations of the devil, he preserved his steps stedfast and without stumbling. But let us proceed to what follows.

6. Ps. xix. 2. Day unto day, the Psalm says, uttereth speech. These are the true days, which no shades of night obscure; these are the true days, full of light and eternal radiance, who have uttered the word of God not by any mere transient utterance but from their inmost heart, continuing constant in their confession, persevering in their testimony.

7. Another Psalm we read saith, Ps. cxiii. 5, 6. Who is like unto the Lord our God, that hath His dwelling so high, and yet regardeth the lowly things that are in heaven and earth. Truly God hath regarded the lowly, Who hath discovered the relics of the martyrs of His Church as they lay hid under the unnoted sod, of those whose souls are in heaven, while their bodies are in the earth, Ps. cxiii. 7, 8. taking up the simple out of the dust and lifting the poor out of the mire, even those whom ye see, to set them with the princes of His people. For whom but the holy martyrs shall we deem to be princes of the people? In their number Protasius and Gervasius heretofore long unknown are enrolled, they who have caused the Church of Milan, once barren of martyrs, but now Ib. 9. the mother of many children, to exult both in the honors and examples of her own sufferings?

8. Nor let this be considered alien from the true Faith: Day unto day uttereth speech, soul to soul, life to life, resurrection to resurrection. And night unto night uttereth knowledge, that is, flesh to flesh, the flesh whose sufferings have declared to all the true knowledge of faith. Bright and fair nights, full of stars: 1 Cor. xv. 41. For one star differeth from another star in glory, so also is the resurrection of the dead.

9. But many not improperly call this the resurrection of the martyrs; whether they have risen for themselves is another question, for us beyond a doubt they are risen. Ye have heard, nay, yourselves have seen, many cleansed from evil spirits; many also, after touching with their hands the garments of the saints, delivered from the infirmities under which they suffered: ye have seen the miracles of old time renewed, when through the coming of the Lord Jesus, a fuller Grace descended upon the earth; ye see many healed by the shadow, as it were, of the holy bodies. How many napkins are passed to and fro? How many garments placed on these holy relics, and endowed by the mere contact with the power of healing are reclaimed by their owners. All think themselves happy in touching even the outer-most thread, and whoever touches them will be made whole.

10. Thanks be to Thee, Lord Jesus, that at this time, when Thy Church requires greater guardianship, Thou hast raised up for us the spirits of the holy martyrs. Let all be well aware what kind of champions I desire, such as are wont to be protectors not assailants. Such are they, O holy people, whom I have obtained for you, a benefit to all, and a hurt to none. These are the defenders whom I desire, these are my soldiers, not the world’s soldiers, but Christ’s. I fear no odium on account of these; their patronage is safe in proportion to its power. Nay, I desire their protection for the very men who grudge them to me. Let them come then and see my body-guard: I deny not that I am surrounded by such weapons as these; Ps. xx. 7. Some put their trust in chariots and some in horses, but we will magnify ourselves in the Name of the Lord our God.

11. The Lesson from Holy Scripture relates how Elisha, when surrounded by the army of the Syrians, told his trembling servant not to fear, 2 Kings vi. 16 sqq. for they, said he, that are for us are more than they which are against us; and in order to convince Gehazi of this, he prayed that his eyes might be opened, and when this was done he saw a countless host of Angels present with the prophet. And we, though we see them not, yet are conscious of their presence. Our eyes were held, as long as the bodies of the saints lay hid in their graves. Now God has opened our eyes, and we have seen the aids which had so often succoured us. Before, we saw them not, although we possessed them. And so, as though the Lord said to our trembling hearts, ‘Behold what great martyrs I have given you;’ even so 2 Cor. iii. 18. with opened eyes we behold the glory of the Lord, which as to the passion of the martyrs is past, as to their operation is present. We have escaped, my brethren, no light load of shame; we had patrons and we knew it not. This one thing we have found, wherein we seem to excel our ancestors; they lost the knowledge of the holy martyrs, and we have gained it.

12. These noble relics are dug out of an ignoble sepulchre; these trophies are displayed in the face of day. The tomb is moist with blood, the tokens of a triumphant death are displayed, the uninjured relics are found in their proper place and order, the head separated from the body. Old men now relate that they have formerly heard the names of these martyrs, and read their titles. The city which had seized on the martyrs of other places had lost her own. This is the gift of God, and yet the favour which the Lord Jesus has conferred in the time of my episcopate I cannot deny, and since I myself am not counted worthy to be a martyr, I have gained these martyrs for you.

13. Bring these victorious victims to the spot where Christ is the sacrifice. But He, Who suffered for all, upon the Altar, they, who have been redeemed by His passion, under the Altar. This spot I had destined for myself, for it is fitting that the priest should rest where he hath been wont to offer, but I give up the right side to the sacred victims: that spot was due to the martyrs. Wherefore let us bury the hallowed relics, placing them in a worthy home, and let us employ the whole day in faithful devotion.

14. The people loudly requested that the deposition of the martyrs should be deferred until the Lord’s Day; but at length I prevailed that it should take place on the following day. On that day I delivered a second sermon to the people to the following effect.

15. Yesterday I discoursed upon the verse, Ps. xix. 2. Day unto day uttereth speech, speaking according to my capacity: to-day Holy Scripture seems to me to have prophecied, not only before, but now. For seeing that this your devout celebration has continued night and day, the oracles of prophetic song have declared that these, even yesterday and to-day, are the days of which it is most opportunely said day unto day uttereth speech, and these the nights to which the saying is appropriate that night unto night uttereth knowledge. For what else have ye done during these two days but utter the word of God with deep emotion, and prove yourselves to have the knowledge of faith?

16. This your celebration some, as is their wont, are envious of. And since their envious minds cannot endure it, they also hate its cause, and proceed to such a pitch of folly as to deny the merits of the martyrs, whose power the very devils confess. But this is not strange; for such is the faithlessness of unbelievers that the confession of the devil himself is often less intolerable. For the devil said, S. Matt. viii. 29. Jesus, Thou Son of the living God, art Thou come to torment us before the time? And yet when the Jews heard this they even then denied the Son of God. And now ye have heard the devils crying out, and owning to the martyrs that they cannot bear their tortures, and saying ‘Why are ye come to torment us so grievously?’ And the Arians say, ‘These are not martyrs, nor can they torment the devil nor dispossess any one:’ while yet their own words are evidence of the torments of the evil spirits, and the benefits of the martyrs are shewn by the recovery of the healed, and the manifest proof of those that were dispossessed.

17. They deny that the blind man received his sight, but he denies not his own cure. He says, ‘I who was blind now see.’ He says, ‘My blindness has left me;’ he evidences it by the fact. They deny the benefit, though they cannot deny the fact. The man is well known: when in health he was employed in public trade, his name is Severus, a butcher by business. When his affliction befell him he laid down his employment. He calls as his witnesses those men by whose charities he was supported; he summons as witnesses of his present visitation the very men who bore testimony to his blindness. He declares that when he touched the border of the garment with which the martyrs’ bodies were clothed, his sight was restored to him.

18. Is not this like what we read in the Gospel? For the power which we admire proceeds from one and the same Author; nor does it signify whether it is a work or a gift, seeing that He confers gifts in His works and works by His gifts. For what He has enabled some themselves to perform, this in the work of others His Name effects. Thus we read in the Gospel that the Jews, when they saw that the blind man had received his sight, required the testimony of his parents. They asked, ‘How has your son received his sight?’ That blind man said, S. John ix. 25. Whereas I was blind now I see, and so too our blind man says, ‘I was blind, and now I see.’ Enquire of others, if ye believe me not; question strangers, if you suspect his parents of being in collusion with me. The obstinacy of these men is more detestable than that of the Jews, for the latter inquired of the man’s parents to solve their doubts; they secretly inquire but openly deny, no longer refusing credit to the miracle but to its Author.

19 and 20. But I would fain ask, what it is they will not believe; is it that any one can be relieved by the martyrs? But this is not to believe in Christ, for He hath said, S. John xiv. 12. And greater things than these shall ye do. Or only by those martyrs, whose merits have long been efficacious, and whose bodies have long been discovered? Here I ask whether it is of myself or of the holy martyrs that they are jealous? If of me, have I wrought any miracles by my own means, in my own name? Why then do they envy me that which is not mine? But if of the martyrs (for if not of me it must be of them they are envious) they show that their Creed is different from that of the martyrs. For they would not envy their works unless they deemed the faith which was in them to be that which they themselves have not. This is that Faith sealed by the tradition of our ancestors, which the devils themselves cannot deny, though the Arians do.

21. We have heard to-day those on whom hands were laid, profess that no man can be saved who does not believe in the Father, Son, and Holy Ghost: that he was dead and buried who denied the Holy Ghost, who believed not the Almighty power of the Trinity. This the devil confesses, but the Arians will not own it. The devil says, Let him who denies the divinity of the Holy Spirit be tormented as he himself was tormented by the Martyrs.

22. What I accept from the devil is not his testimony, but his confession. He spoke unwillingly, compelled and tortured. That which wickedness suppressed, force extorted. The devil yields to blows, but as yet the Arians have not learned to yield. How much have they suffered, and like Pharaoh, they are hardened by their calamities! The devil said, as we find it written, S. Mark i. 24. I know Thee Who Thou art, the Son of the Living God. The Jews said, S. John ix. 29. We know not who He is. Yesterday, and the preceding night and day the devils said, ‘We know that ye are martyrs,’ while the Arians said, ‘We know not, we will not understand nor believe.’ The devils say to the martyrs, ‘Ye are come to destroy us,’ the Arians say, ‘These torments of the devil are not true torments but pretended and counterfeit.’ I have heard of many counterfeits, but no man could ever feign himself a devil. Again, what is the meaning of the agony we see in them, when the hand is laid on them? What room is here for fraud and what suspicion of imposture?

23. But I will not call the words of devils as a testimony to the martyrs: let the sacred sufferings of the martyrs be established by their own supernatural acts; judges indeed they have, namely, those that have been cleansed, witnesses, namely those that have been dispossessed. Better than that of devils is their voice who came diseased and are now healed, better is that voice which the martyrs blood sends forth, for blood has a loud voice which reaches from earth to heaven. Ye have read those words of God, Gen. iv. 10. Thy brother’s blood crieth unto Me! This blood cries by its purple stains, it cries by its signal efficacy, it cries by its triumphant suffering.

We have granted your request and have put off till to-day the burial of the relics which should have taken place yesterday.

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LETTER XXIII.
A.D. 386.

THIS letter is addressed to the Bishops of the province of Æmilia, which, as forming part of the political diocese of Italy, was under the ecclesiastical superintendence of the Bishop of Milan, who exercised the powers, if he had not the title, of Exarch. (See Bingham Antiq. ix. 1, § 6, 8.) The Bishops apply to him for his decision as to the proper day for observing Easter in the following year, A.D. 387, in which the first day of the week fell on the fourteenth day of the moon, or, as it is called here, the ‘fourteenth moon.’ This was a question which for long troubled the Church, and divided the East and West, and much importance was attached to it. The whole question is fully discussed in Dict. of Christ. Antiq. under ‘Easter,’ in a learned article by the Rev. L. Hensley. Some interesting remarks on it, in connection with disputes in England, may be seen in Prof. Bright’s Early English Ch. Hist. pp. 76–79, and 193–200.

Mr. Hensley has kindly drawn up the following table, which exhibits at a glance the points on which S. Ambrose enters in this letter.

TABLE OF EASTER FROM A.D. 373 TO A.D. 387.

A.D.	GOLDEN NUMBER.	SUNDAY LETTER.	EASTER TERM.		EASTER DAY.
*373	13	F	March 24	F	March	31
374	14	E	April 12	D	April	13
375	15	D	April 1	G	April	5
376	16	CB	April 21	C	April	27
*377	17	A	April 9	A	April	16
378	18	G	March 29	D	April	1
379	19	F	April 17	B	April	21
*380	1	ED	April 5	D	April	12
381	2	C	March 25	G	March	28
382	3	B	April 13	E	April	17
*383	4	A	April 2	A	April	9
384	5	GF	March 22	D	March	24
385	6	E	April 10	B	April	13
386	7	D	March 30	E	April	5
*387	8	C	April 18	G	April	25
* The asterisks mark the year in which the full moon falls on the Sunday, and which are referred to in the Letter.

TO THE LORDS, HIS BRETHREN MOST BELOVED, THE BISHOPS ESTABLISHED THROUGHOUT THE PROVINCE OF ÆMILIA, AMBROSE, BISHOP.

1. THAT to settle the day of the celebration of the Passover requires more than ordinary wisdom, we are taught both by the Holy Scripture and by the tradition of the Fathers, who, when assembled at the Nicene Synod, in addition to their true and admirable decrees concerning the Faith, formed also for the above-mentioned celebration a plan for nineteen years with the aid of the most skilful calculators, and constituted a sort of cycle to serve as a pattern for subsequent years. This cycle they called the nineteen years’ cycle127, their aim being that we should not waver in uncertain and ungrounded opinions on such a celebration, but ascertain the true method and so ensure such concurrence of the affections of all, that the sacrifice for the Lord’s Resurrection should be offered every where on the same night.

2. My Lords and brethren most beloved, we ought not so far to deviate from truth, or to be of such varying and wandering minds, as to the obligation of this celebration having been imposed upon all Christians: since our Lord Himself selected the day to celebrate it upon, which agreed with the method of the true observance. For it is written: S. Luke xxii. 7–12. Then came the day when the Passover must be killed. And He sent Peter and John, saying, Go and prepare us the Passover that we may eat. And they said unto Him, Where wilt Thou that we prepare? And He said unto them, Behold when ye are entered into the city, there shall a man meet you, bearing a pitcher of water: follow him into the house where he entereth in. And ye shall say unto the goodman of the house, the Master saith unto thee, Where is the guest-chamber, where I shall eat the Passover with My disciples? And he shall shew you a large upper room, there make ready.

3. We observe then that we ought not to go down to places in the earth, but to seek a large upper room furnished, for us to celebrate the Lord’s Passover. For we ought to wash our senses, so to speak, with the spiritual water of the everlasting fountain, and maintain the rule of the devout celebration, and not follow common notions and go in quest of days according to the moon, whereas the Apostle says, Gal. iv. 10, 11. Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain. For it is sure to be injurious128.

4. But it is one thing to observe them after the heathen fashion, so as to decide on what day of the moon you are to attempt anything, for instance, that you should avoid the fifth129 and begin no work upon it, and to recommend different points in the moon’s course for commencing employments, or to avoid certain days, as many are in the habit of avoiding days called ‘following’130 or the Egyptian days: it is another thing to turn the observance of a religious mind to the day of which it is written, Ps. cxviii. 24. This is the day which the Lord hath made. For although it is written that the Lord’s Passover ought to be celebrated on the fourteenth day of the first month, and we ought to look for what is truly the fourteenth moon131 for celebrating the course of our Lord’s Passion, still we can understand from this that to fix such a solemnity there is required either the perfection of the Church, or the fulness of clear faith, as the Prophet said when he spoke of the Son of God, that Ib. lxxxix. 36, 37. his throne is as the sun before me, and as the perfect moon, it shall remain for ever.

5. Hence it is that our Lord Himself also, when He had performed His wonderful works upon the earth, as if the faith of human minds were now established, observed that it was the time of His Passion, saying, S. John xvii. 1. Father, the hour is come, glorify Thy Son, that Thy Son also may glorify Thee. For He teaches elsewhere that He sought this glory of celebrating His Passion, where He says, S. Luke xiii. 32. Go ye, and tell that fox, Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I am perfected. In them indeed is Jesus perfected, who begin to be perfect, that with their faith they may believe on the fulness of His Divinity and His Redemption.

6. Therefore we seek out both the day and the hour, as the Scripture teaches us. The prophet David also says, Ps. cxix. 126. It is time for thee, Lord, to work, when he sought understanding to know the testimonies of the Lord. The Preacher also saith, Eccl. iii. 1. To every thing there is a season; Jeremy exclaims, Jerem. viii. 7. The turtle and the swallow and the sparrows of the ground observe the time of their coming. But what can appear more evident than that it is of the Passion of our Lord that it is said, Isaiah i. 3. The ox knoweth his owner, and the ass his master’s crib? Let us then acknowledge this crib of our Master, wherein we are nourished, fed, and refreshed.

7. We ought therefore especially to know this time, at which over the universal world the accordant prayers of the sacred night are to be poured forth; for prayers are commended by season also, as it is written, Isa. xlix. 8. In an acceptable time have I heard thee, and in a day of salvation have I helped thee. This is the time of which the Apostle said, 2 Cor. vi. 2. Behold, now is the accepted time, behold, now is the day of salvation.

8. Accordingly, since, even after the calculations of the Egyptians, and the definitions of the church of Alexandria, and also of the Bishop of the church of Rome, several persons are still waiting my judgement by letter, it is needful that I should write what my opinion is about the day of the Passover. For though the question which has arisen is about the approaching Paschal day, yet we state what we think should be maintained for all subsequent time, in case any question of the kind should come up.

9. But there are two things to be observed in the solemnity of the passover, the fourteenth moon, and the first month, which is called Exod. xiii. 4. the month of the new fruits132. Therefore that we may not appear to be departing from the Old Testament, let us recite the words of the section concerning the day of celebrating the Passover. Moses warns the people, saying that they must keep the month of the new fruits, proclaiming that it is the first month, for he says, Exod. xii. 2. This month shall be unto you the beginning of months; it shall be the first month of the year to you, and Lev. xxiii. 5. thou shalt offer the Passover of the Lord thy God on the fourteenth day of the first month.

10. S. John i. 17. The law was given by Moses, but grace and truth came by Jesus Christ. He therefore, Who spake the law, afterwards coming by the Virgin in the last times, accomplished the fulness of the Law, for He came S. Matt. v. 17. not to destroy the Law but to fulfil it, and He celebrated the Passover in the week in which the fourteenth moon was the fifth day of the week, and then on that very day, as what is said before teaches us, He ate the Passover with his disciples: but on the following day, on the sixth day of the week, He was crucified on the fifteenth moon. But the sixteenth moon was the Sabbath which was an high day, and so on the seventeenth moon He rose again from the dead.

11. We must then keep this law of Easter, not to keep the fourteenth day as the day of the Resurrection, but rather as the day of the Passion, or at least one of the next preceding days, because the feast of the Resurrection is kept on the Lord’s day; and on the Lord’s day we cannot fast; for we rightly condemn the Manichæans for their fast upon this day. For it is unbelief in Christ’s Resurrection, to appoint a rule of fasting for the day of the Resurrection, since the Law says that the Passion is to be eaten with bitterness133, that is, with grief, because the Author of Salvation was slain by so great a sacrilege on the part of men; but on the Lord’s day the Prophet teaches us that we should rejoice, saying, Ps. cxviii. 24. This is the day which the Lord hath made: let us rejoice and be glad in it.

12. Therefore it is fit that not only the day of the Passion, but also that of the Resurrection be observed by us, that we may have a day both of bitterness and of joy; fast on the one, on the other be refreshed. Consequently, if the fourteenth moon of the first month fall, as will be the case next time, on the Lord’s day, inasmuch as we ought neither to fast on the Lord’s day, nor on the thirteenth moon which falls on the Sabbath-day to break the fast, which must especially be observed on the day of the Passion, the celebration of Easter must be postponed to the next week. For the fifteenth day of the month follows, on which Christ suffered, and it will be the second day of the week. The third day of the week will be the sixteenth moon, on which our Lord’s Flesh rested in the tomb; and the fourth day of the week will be the seventeenth moon on which our Lord rose again.

13. When therefore these three sacred days run as they do next time into the further week, within which three days He both suffered and rested and rose again, of which three days He says, S. John ii. 19. Destroy this temple, and in three days I will raise it up, what can bring us trouble or doubt? For if it raises a scruple that we do not on the fourteenth moon celebrate the particular day either of His Passion or Resurrection, we may remember that our Lord Himself did not suffer on the fourteenth moon, but on the fifteenth, and on the seventeenth He rose again. But if any are troubled at our passing over the fourteenth moon, which falls upon the Lord’s day, that is the 18th of April, and recommending its celebration on the following Lord’s day, there is this authority for doing so.

14. In times lately past, when the fourteenth moon of the first month fell on the Lord’s day, the solemnity was celebrated on the Lord’s day next ensuing. But in the eighty-ninth year of the Era of Diocletian134, when the fourteenth moon was on the 24th of March, Easter was kept by us on the last day of March. The Alexandrians and Egyptians also, as they wrote themselves, when the fourteenth day of the moon fell on the 28th day of the month Phamenoth, kept Easter on the fifth day of the month Pharmuthi, which is the last day of March, and so agreed with us. Again in the ninety-third year of the Era of Diocletian, when the fourteenth moon fell on the fourteenth day of the month Pharmuthi, which is the 9th of April, and was the Lord’s day, Easter was kept on the Lord’s day, the 21st day of Pharmuthi, or according to us on the 16th of April. Wherefore since we have both reason and precedent, nothing should disturb us upon this head.

15. There is yet this further point that seems to require explanation, that several persons think that we shall be keeping Easter in the second month, whereas it is written, Deut. xvi. 1. Keep the first month, the month of new fruits. The case however cannot occur that any should keep Easter out of the month of the new fruits, except those who keep the fourteenth moon so strictly to the letter, that they will not celebrate their Easter on any day but that. Moreover the Jews are going to celebrate the approaching Passover in the twelfth and not in the first month, viz. on the 20th of March according to us, but according to the Egyptians on the twenty-fourth day of the month Phamenoth, which is not the first month but the twelfth, for the first month of the Egyptians is called Pharmuthi, and begins on the 27th of March and ends on the 25th of April. Therefore according to the Egyptians we shall keep Easter Sunday in the first month, that is, on the 25th of April, which is the thirtieth day of the month Pharmuthi.

16. Nor do I consider it unreasonable to borrow a precedent for observing the month from the country in which the first Passover was celebrated. For which reason also our predecessors in the ordinance of the Nicene Council thought fit to decide that their cycle of nineteen years should belong to the same month, if one observes it diligently; and they rightly kept the very month of the new fruits, for in Egypt it is in this the first month that the new corn is cut: and this month is the first in respect of the crops of the Egyptians and first according to the Law, but the eighth according to our custom, for the indiction begins in the month of September. The first of April therefore is in the eighth month. But the month begins not according to vulgar usage, but according to the custom of learned men, from the day of the equinox, which is the 21st of March, and ends on the 21st of April. Therefore the days of Easter have been generally kept as much as possible within these thirty-one135 days.

17. But after keeping Easter Sunday six years ago136 on the 21st of April, that is on the thirtieth day of the month according to our reckoning, we have no reason to be distressed if this next time also we are to keep it on the thirtieth day of the month Pharmuthi. If any one think that it is the second month, because Easter Sunday will be on the third day from the completion of the month (but this appears to be completed on the 21st of April) he should consider that the fourteenth moon, which is our object, will fall on the 18th of April and thus within the regular counting of the month. But what the law requires is that the day of the Passion should be kept within the first month, the month of new fruits.

18. The method then is satisfactory as far as the complete course of the moon is concerned, inasmuch as three more days remain to complete the month. Easter then does not pass on into another month, since it will be kept within the same month, that is, the first. But that it is not fit that we should be tied to the letter, not only does the customary method of keeping Easter of itself instruct us, but the Apostle too teaches us, when he says, 1 Cor. v. 7. Christ our Passover is sacrificed. The passage also which has been cited teaches us that we are not to follow the letter, for thus it runs: Exod. xii. 18.
Lev. xxiii. 5.
Num. xxviii. 16. And thou shalt sacrifice the Passover to the Lord thy God on the fourteenth day of the first month137. He uses the word ‘day’ in the place of ‘moon;’ and so the most skilful according to the law calculate the month by the moon’s course, and since the moon’s course, that is the first day, may begin with more than one of the nones, you perceive that the nones of May do still admit of being reckoned in the first month of the new fruits. Therefore even according to the judgement of the law this is the first month. To conclude, the Greeks call the moon μήνη, owing to which they call the months in Greek μῆνες, and the ordinary usage of foreign nation employs moon in the sense of day.

19. But even the Lessons of the Old Testament shew that different days are to be observed for the Passion and Resurrection: for there it runs, Exod. xii. 5–8. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep or from the goats; and ye shall keep it up until the fourteenth day of the same month, and the whole assembly of the congregation of Israel shall kill it in the evening. And they shall take of the blood, and strike it on the two side posts, and on the upper door post of the house wherein they shall eat it. And they shall eat the flesh in that night, roast with fire, and further on, And ye shall eat it with anxiety138: it is the Lord’s Passover. For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast; and in all the land of Egypt139 will I execute vengeance: I am the Lord. And the blood shall be to you for a token in the houses where ye are; and I will see the blood and I will protect you and the plague of extermination shall not be on you. Exod. xii. 11–14. And I will smite the land of Egypt, And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations: ye shall keep it a feast by an ordinance for ever.

20. We observe that the day of the Passion is marked out as a fast, for the lamb is to be slain at the evening: though we might understand by evening the last time, according to John who says, 1 S. John ii. 18. Children, it is the last time. But even according to the mystery, it is plain that it was killed in the evening, when darkness immediately took place, and true fasting is to be observed on that day, for thus shall ye eat it with anxiety: but anxiety belongs to those who fast. But on the day of the Resurrection there is the exultation of refreshment and joy, on which day the people appears to have gone out of Egypt, when the first-born of the Egyptians had been killed. And this is shewn more evidently by what follows, wherein the Scripture says, that after the Jews kept the Passover as Moses ordered, Exod. xii. 29. It came to pass that at midnight the Lord smote all the first-born in the land of Egypt from the first-born of Pharaoh. Ib. 31. And Pharaoh called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel, and go serve the Lord. Ib. 33. And the Egyptians were urgent upon the people, that they might send them out of the land in haste. Eventually the Israelites went in such manner, that they had not opportunity to leaven their dough, for the Egyptians thrust them out, and would not wait for them to take the preparation they had made for themselves for the way.

21. We have made it clear then that the day of the Resurrection ought to be observed after the day of the Passion, and that this day of the Resurrection ought not to be on the fourteenth moon, but later, as the Old Testament says, because the day of the Resurrection is that on which the people going out of Egypt, after being 1 Cor. x. 2. baptized, as the Apostle says, in the sea and in the cloud, overcame death, receiving spiritual bread, and drinking spiritual drink from the rock: and further that the Lord’s Passion cannot be celebrated on the Lord’s day, and that if the fourteenth moon should fall upon the Lord’s day, that another week ought to be added, as was done in the seventy sixth year140 of the era of Diocletian. For then without any doubt or hesitation on the part of our fathers we celebrated Easter Sunday on the twenty-eighth day of the month Pharmuthi, which is the 23rd of April. And both the course of the moon and the reason of the case concur in recommending this, for next Easter is to be kept on the twenty first moon, for to that day its range has commonly extended.

22. Since therefore so many indications of truth are combined, let us after the example of our fathers celebrate the festival of our general Salvation with joy and exultation, colouring our side posts, between which is the door of the word Col. iv. 3. which the Apostle wishes to be opened unto him, with faith in the Lord’s Passion. Of this door David also says, Ps. cxli. 3. Set a watch, O Lord, before my mouth; keep the door of my lips, that we may speak of nothing but the Blood of Christ, whereby we have conquered death, whereby we are redeemed. Let the sweet odour of Christ burn in us. To Him let us listen, on Him let us turn the eyes both of mind and body, admiring His works, proclaiming His blessings; over the threshold of our door let the confession of holy Redemption shine resplendent. Let us with fervent spirit keep the holy Feast, 1 Cor. v. 8. in the unleavened bread of sincerity and truth, and singing in pious doctrine with one accord the Glory of the Father and of the Son and the undivided Majesty of the Holy Spirit.

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LETTER XXV.

THAT this and the following letter were addressed to the same person is clear from their contents, especially from the commencement of Letter xxvi. Whether Studius and Irenæus were two names of the same person, as the Benedictines suggest, or whether there is any error in either title, cannot be ascertained for certain. Is it not most probable that the name of Irenæus, to whom a long series of letters follows, has been affixed to one immediately preceding them by mistake, and that we should put ‘Studio’ for ‘Irenæo’ at the head of xxvi?

The letter deals briefly with the question which Studius, a layman apparently and a judge, puts to S. Ambrose, whether he did violence to his duty as a Christian in sentencing criminals to death. S. Ambrose replies that it is lawful, but recommends merciful dealing wherever possible, in hope of amendment of life.

AMBROSE TO STUDIUS.

I RECOGNIZE in your application to me a pure intention of mind, zeal for the faith, and fear of our Lord Jesus Christ. And indeed I should fear to reply to it, being checked on the one hand by the obligation of the trust committed to you for the maintenance of the laws, and on the other by claims of mercy and clemency, had you not in this matter the Apostle’s authority that he who judgeth Rom. xiii. 4. beareth not the sword in vain, for he is the avenger of God, upon him that doeth evil.

2. But although you knew this, it was not without reason that you have thought fit to make the enquiry. For some there are, although out of the pale of the Church148, who will not admit to the divine Mysteries those who have deemed it right to pass sentence of death on any man. Many too abstain of their own accord, and are commended, nor can we ourselves but praise them, although we so far observe the Apostle’s rule as not to dare to refuse them Communion.

3. You see therefore both what power your commission gives you, and also whither mercy would lead you; you will be excused if you do it, and praised if you do it not. Should you feel unable to do it, and are unwilling to afflict the criminal by the horrors of a dungeon, I shall, as a priest, the more commend you. For it may well be that when the cause is heard, the criminal may be reserved for judgment, who afterwards may ask for pardon for himself, or at any rate may suffer what is called mild confinement in prison. Even heathen are, I know, wont to boast that they have borne back their axes from their provincial government unstained by blood. And if heathen do this what ought Christians to do?

4. But in all these matters let our Saviour’s answer suffice for you. The Jews apprehended an adultress and brought her to the Saviour, with the insidious intent that if He were to acquit her He might seem to destroy the law, though He had said, S. Matt. v. 27. I am not come to destroy, but to fulfil the law, and on the other hand, were He to condemn her, He might seem to be acting against the purpose of His coming. Wherefore the Lord Jesus, foreseeing this, stooped down and wrote upon the earth. And what did He write but that word of the prophet, Jer. xxii. 29, 30. O Earth, Earth, Write these men deposed149, which is spoken of Jeconiah in the prophet Jeremiah.

5. When the Jews interrupt Him, their names are written in the earth, when the Christians draw near, the names of the faithful are written not on the earth but in heaven. For they who tempt their Father, and heap insult on the Author of salvation, are written on the earth as cast off150 by their Father. When the Jews interrupt Him, Jesus stoops His head, but not having where to lay His head, He raises it again, is about to give sentence, and says, S. John viii. 8. Let him that is without sin cast the first stone at her. Ib. 9. And again He stooped down and wrote on the ground.

6. When they heard this they began to go out one by one beginning at the eldest, and this either because they who had lived longest had committed most sins, or because, as being most sagacious, they were the first to comprehend the force of His sentence, and though they had come as the accusers of another’s sins, began rather to lament their own.

7. So when they departed Jesus was left alone, and lifting up His head, He said to the woman, S. John viii. 10, 11. Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee, go, and sin no more. Being the Redemption, He refuses to condemn her, being the Life He restores her, being the Fountain He washes her. And since Jesus, when He stoops down stoops that He may raise up the fallen, He says, as the Absolver of sins, Neither do I condemn thee.

8. Here is an example for you to follow, for it may be that there is hope of amendment for this guilty person; if he be yet unbaptized, that he may receive remission, if baptized that he may do penance151, and offer up his body for Christ. See how many roads there are to salvation!

9. This is why our ancestors thought it better to be indulgent towards Judges; that by the terror of their sword the madness of crime should be repressed, and no encouragement given to it. For if Communion were denied to Judges, it would seem like a retribution on their punishment of the wicked. Our ancestors wished then that their clemency should proceed from their own free-will and forbearance, rather than from any legal necessity. Farewell, and love us, as we on our part love you.

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LETTER XXIX.
A.D. 389.

THIS letter is in fact a meditation on Christ as the true Chief good of man, the true Source of happiness, and Food of the soul, and Fountain of life, to be sought therefore with eagerness, and clung to with all the affection of the soul, which must therefore scorn all meaner delights.

AMBROSE TO IRENÆUS, GREETING.

1. WHILE engaged in reading, after resting my mind for a while and desisting from study, I began to meditate on that versicle which in the evening we had sung at Vigils, Ps. xlv. 3. Thou art fairer than the children of men, and, Rom. x. 15.
Is. lii. 7. How beautiful are the feet of them that bring good tidings of Him. And truly nothing is more beautiful than that chief good, the very preaching of which is beyond measure lovely, and specially the progress of continuous discourse, and the foot-steps, so to speak, of Apostolic preaching. But who is equal to these things? They to whom God gave not only to preach Christ, but also to suffer for Him.

2. Let us, as far as we can, direct our minds to that which is beautiful seemly and good, let us be occupied therein, let us keep it in mind, that by its illumination and brightness our souls may become beautiful and our minds transparent. For if our eyes, when obscured by dimness, are refreshed by the verdure of the fields and are able by the beauty of a grove or grassy hill to remedy every defect of the failing vision, while the very pupils and balls of the eye seem to be coloured with the hue of health: how much more does this eye of the mind, beholding that chief good, and dwelling and feeding thereupon, brighten and shine forth, so as to fulfil that which is written, Ps. lxiii. 6. My soul shall be satisfied even as it were with marrow and fatness. Moreover, he who has a skilful knowledge of the souls of his flock, pays attention to wild grasses, that he may obtain much pasturage: for by the sweeter kind of herbage lambs are made fatter, and the milky juice more healthful. On these pastures those Ib. xxii. 29. fat ones have fed, who have eaten and worshipped, for good indeed are those pastures wherein is placed the saint of God.

3. There is grass also, whereby the flocks of sheep are nourished, for whence come the fleeces of wisdom, and the clothing of prudence. And perchance this is the Prov. xxvii. 25. grass of the mountain, upon which the words of the prophet distil Deut. xxxii. 2. as the showers upon the grass, and which the wise man carefully gathers, that he may have a fleece for a covering, that is, for a spiritual garment. And thus proper food and clothing are provided for that soul which cleaves to the chief Good, that Good Which is Divine, and which the Apostle Peter exhorts us to seek for, that by the acquisition of such knowledge we may become 2 S. Pet. i. 4. partakers of the Divine nature.

4. The knowledge hereof the good God opens to His saints, and grants it out of His good treasury, even as the sacred Law testifies, saying, Deut. xxviii. 11, 12. The Lord sware unto thy fathers to give thee and open unto thee His good treasure. From this heavenly treasure Ib. xxxii. 2. He gives rain to His lands, to bless all the works of thy hands. By this rain is signified the utterance of the Law, which moistens the soul fruitful and fertile in good works, that it may receive the dew of Grace.

5. The knowledge of this good David sought; as he himself declares, saying, Ps. xxvii. 4. One thing have I desired of the Lord, which I will require, even that I may dwell in the house of the Lord all the days of my life to behold the fair beauty of the Lord, and to visit His temple. And that this is the chief Good he straightway added in the same Psalm, v. 13. I believe verily to see the goodness of the Lord in the land of the living. He must be sought after, there He will be clearly seen face to face. This good is in the house of God, in His secret and hidden place. Wherefore he says again, Ps. lxv. 4. He shall be satisfied with the pleasures of thy house. In another place too he has shown this to be the highest blessing, saying, Ps. cxxviii. 5. The Lord shall bless thee out of Sion, and thou shalt see the good of Jerusalem. Wherefore blessed is he who dwells then in the vestibule of faith and in the spiritual abode, the dwelling place of devotion and the life of virtue.

6. In Him therefore let us be and in Him abide, of Whom Isaiah says, Isa. lii. 7. How beautiful upon the mountains are the feet of Him that bringeth good tidings, that publisheth peace. 1 Cor. i. 1. Who are they that preach but Peter, Paul, and all the Apostles? What do they preach to us but the Lord Jesus? He is our Peace, He is our chief Good, for He is Good from Good, S. Matt. vii. 17. and from a good tree is gathered good fruit. And good also is His Spirit, Who takes of Him and Ps. cxliii. 10. leads His servants forth into the land of righteousness. For who that hath the Spirit of God within him will deny that He is good, since He says Himself, S. Matt. xx. 15. Is thine eye evil because I am good? May this Good which the merciful God gives to them that seek Him come into our soul, and into our inmost heart. He is our Treasure, He is our Way, He is our Wisdom, He is our Righteousness, our Shepherd, the good Shepherd, He is our Life. Thou seest how many goods are in this one Good! These goods the Evangelists preach to us. David seeking for these goods saith, Ps. iv. 6. Who will shew us any good? And he shews that the Lord Himself is our Good by adding, Lord, lift Thou up the light of Thy Countenance upon us. But Who is the Light of the Father’s Countenance, but Heb. i. 3. the Brightness of His Glory, and the Image of the invisible God, in Whom the Father is both seen and glorified, as He also glorifies His Son?

8. Wherefore the Lord Jesus Himself is that chief Good which was announced to us by Prophets, declared by Angels, promised by the Father, 1 Tim. iii. 16. preached by Apostles. He hath come to us as ripeness; nor as ripeness only, but as ripeness in the mountains; to the intent that in our counsels there should be nothing sour, or unripe, nothing harsh or bitter in our actions or manners, the first Preacher of good tidings hath come among us. Wherefore also He saith, I, Who spoke, am present with163 you, that is, I Who spoke in the Prophets, am present in that Body which I took of the Virgin; I am present as the inward Likeness of God, and the Heb. i. 3. express Image of His person, I am present too as Man. But who knows Me? For they saw the Man, but His Works made them believe He was above man. S. John xi. 35. Was He not as man when weeping over Lazarus? again, was He not above man, when He raised him to life? Was He not as man when scourged? and again, above man when Ib. i. 29. He took away the sin of the world?

9. To Him therefore let us hasten in Whom is the chief Good: for He is the bounty and patience of Israel, Who calls thee to repentance, that thou come not into condemnation but mayest receive the remission of thy sins. He saith, S. Matt. iv. 17. Repent. This is He of Whom the Prophet Amos cries, Amos v. 14. Seek good. He is the chief Good, Who is in need of nothing, but abounds in all things. And well may He abound, Col. ii. 9. in Whom dwelleth all the fulness of the Godhead bodily; of S. John i. 16. Whose fulness we have all received, and in Whom we are filled, as saith the Evangelist.

10. If then the mind with its capacities of desire and pleasure hath tasted the chief Good, and by means of these two affections hath drank It in, unalloyed by sorrow and fear, it is wonderfully inflamed. For having embraced the Word of God, she knows no measure and yet feels no satiety, as it is written, Ps. cxix. 68. Thou art good and gracious, O teach me Thy statutes: having embraced the Word of God, she desires Him above all beauty, she loves Him above all joy, she is delighted with Him above all perfumes, she desires often to see, often to look upon Him, often to be drawn to Him that she may follow. Cant. i. 3. Thy Name, it is said, is as ointment poured forth; therefore we maidens love Thee, therefore we strive but cannot attain to Thee. Draw us that we may run after Thee, that by the fragrance of Thy ointments we may gain power to follow Thee.

11. And the mind presses forward to the sight of internal mysteries, to the place of rest of the Word, to the very dwelling of that chief Good, His light and brightness. In that haven and home-retreat she hastens to hear His words, and having heard, finds them sweeter than all other things. Learn of the Prophet who had tasted and saith, Ps. cxix. 103. O how sweet are Thy words unto my throat, yea sweeter than honey unto my mouth. For what can that soul desire which hath once tasted the sweetness of the Word, and seen His brightness? Exod. xxxiv. 28. When Moses received the Law he remained forty days on the mount and required no bodily food; 1 Kings xix. 4. Elijah, hastening to this rest, prayed that his life might be taken away; Peter, himself also beholding on the Mount the glory of the Lord’s Resurrection, would fain not have come down, saying, S. Matt. xvii. 4. It is good for us to be here. How great then is the glory of the Divine Essence and the graces of the Word, 1 Pet. i. 12. which things the Angels desire to look into.

12. The soul then which beholds this chief Good, requires not the body, and understands that it ought to have as little connexion with it as possible; it renounces the world, withdraws itself from the chains of the flesh, and extricates itself from all the bonds of earthly pleasures. Acts vii. 55. Thus Stephen beheld Jesus, and feared not being stoned, nay, while he was being stoned, prayed not for himself but for his murderers. Paul also, when 2 Cor. xii. 2. caught up to the third heaven, knew not whether he was in the body or out of the body: caught up, I say, into Paradise, he became invisible to the presence of his own body, and having heard the words of God he blushed to descend again to the infirmities of the body.

13. Thus, knowing what he had seen and heard in Paradise, he cried saying, Col. ii. 20–22. Why, as though living in the world, are ye subject to ordinances? Touch not, taste not, handle not, which all are to perish with the using. For he would have us of this world in figure and semblance, not in use or possession, using as though we used it not, as our place of sojourn, not of rest, walking through it as in a vision, not with desire, so as to pass as lightly as possible over the mere shadow of this world. In this way S. Paul, who walked by faith not by sight, was 2 Cor. v. 8. absent from the body and present with the Lord, and although upon earth conversed not with earthly but with heavenly things.

14. Wherefore let our soul, wishing to draw near to God, raise herself from the body, and ever adhere to that chief End which is divine, Which is everlasting, S. John i. 1. Which was from the beginning, and Which was with God, that is, the Word of God. This is that Divine Being, Acts xvii. 28. in Whom we live and move and have our being. This is That which was in the beginning, the true I AM. 2 Cor. i. 19. For the Son of God, Jesus Christ, was not yea nor nay but in Him was yea. He bid Moses say, Exod. iii. 14. I AM hath sent me.

15. With this Good therefore let our soul be, and if possible, be continually, that each of us may say, Ps. cxix. 109. My soul is continually in my hand. And such will be the case, if it be not in the flesh, but in the spirit, and does not entangle itself in earthly things. For when it turns back to carnal things, then the allurements of the body creep over it, then it swells with rage and anger, then it is pierced with sorrow, then it is lifted up with arrogance, then it is bowed down with grief.

16. These are the heavy griefs of the soul by which it is often brought down to death, while its eyes are blinded so that they see not the light of true glory, and the riches of its eternal heritage. But by keeping them always fixed on God, it will receive from Christ the brightness of wisdom, so as to have its vision enlightened by the knowledge of God, and to behold that hope of our calling, and see that which is good and well-pleasing and perfect. For that which is good is well-pleasing to the Father, and that which is well-pleasing is perfect, as it is written in the Gospel, S. Matt. v. 44, 45. Love your enemies, that ye may be the children of your Father Which is in heaven, for, He sendeth rain on the just and on the unjust, which is surely a proof of goodness. Afterwards He concludes by saying, Ib. 48. Be ye therefore perfect, even as your Father Which is in heaven is perfect. For charity is perfect; in short it is Rom. xiii. 10. the fulfilling of the Law; for what can be so good as charity which thinketh no evil?

17. Fly then those regions where dwell envy, ambition, and contention. Therefore let thy mind open itself to receive this Good, that it may mount above the clouds, that it may be Isa. xl. 31. renewed as the eagle, and like the eagle spread abroad its wings, that with new vigour in its pinions it may fearlessly soar aloft and leave its earthly dwelling-place behind it, Wisd. ix. 15. for the earthly habitation weigheth down the mind. Let it put off old things, let it cast off wandering desires, let it purge its eyes that it may see that Fountain of true wisdom, that Source of eternal life Which flows and abounds with all things and is in want of nothing. For who hath given to Him, seeing that Rom. xi. 36. of Him and through Him and to Him are all things?

18. The Fountain of life then is that chief Good from Which the means of life are dispensed to all, but It hath life abiding in Itself. It receiveth from none as though It were in need, It confers good on others rather than borrows from others for Itself, for It hath no need of us. Thus in the person of man it is said, Ps. xvi. 2. my goods are nothing unto Thee. What then can be more lovely than to approach to Him, to cleave to Him; what pleasure can be greater? He who has seen and tasted freely of the Fountain of living water, what else can he desire? what kingdoms? what powers? what riches? perceiving how miserable even in this world is the condition of kings, how mutable the state of empires, how short the space of this life, in what bondage sovereigns themselves must live, seeing that their life is according to the will of others, not their own.

19. But what rich man passes to eternal life unless he be supported by the riches of virtue, that gift which is the portion of all, S. Matt. xix. 26. and declared to be impossible for the rich alone? Happiness then does not consist in using these things but in perceiving that whereby you may despise them, may regard them as void of truth164, may judge them to be empty and fruitless, and may love the true beauty of naked truth which confesses the cheating vanities of this world.

20. Lift up therefore your eyes, O my soul; those eyes of which the Word of God saith, Cant. iv. 9. Thou hast ravished my heart, my sister, my spouse, thou hast ravished my heart with one of thine eyes. Ib. vii. 8. Go up then to the palm tree, overcome the world, that thou mayest reach the height of the Word. Leave out of doors the vain shows of this world, leave its malice, but bring in with you that goodness of mind which has grace in the tree of life, that is, if she wash her robes and enter into the city which is the true grace of the saints, wherein is the Tabernacle of God, around which the scribes of the Lord encamp, where neither day nor sun nor moon afford light, but Rev. xxi. 23. the Lord Himself is the light thereof, and enlightens all that city. For He is the S. John viii. 12. Light of the world, not indeed the visible light, but the intellectual brightness of the souls which are in this world, upon which He pours the bright beams of reason and of prudence, S. Luke xxiv. 32. and in the Gospel is said to inspire with the breath of His spiritual influences the inmost soul, and the recesses of the mind.

21. If then any man hath begun to be an inhabitant of that heavenly city, an inhabitant, that is, by his life and manners, let him not depart from it, let him not go out again, or retrace his steps, the steps, that is, not of his body but of his mind; let him not turn back. Behind is luxury, behind is impurity. Gen. xix. 30. When Lot went up into the mountain he left behind him the crimes of Sodom, but she who looked back, could not reach the higher ground. It is not your feet but your manners which are never to turn back. Let not your hands hang down, or the knees of your faith and devotion become feeble. Let not the weakness of your will be backsliding, let there be no recurrence of crime. Thou hast entered in, remain therefore; thou hast arrived, stay still; Ib. 17. escape for thy life.

22. In your ascent your steps must tend directly upwards, no man can safely turn back. Here is the way, there, downfall; here ascent, there a precipice. In ascending there is labour, in descending danger; but the Lord is mighty, Who, when thou art founded there will guard and hedge thee round with prophetic walls and apostolic bulwarks. Therefore the Lord says to thee, Joel iii. 13. Come, get you down, for the press is full. Let us be found within, not out of doors. In the Gospel too the Son of God saith, S. Luke xvii. 31. He which shall be upon the house-top let him not come down to take away his vessels. And this He says not of this house-top, but of that of which it is said, Ps. civ. 2. He spreadeth out the heavens like a vault.

23. Remain within therefore, within Jerusalem, within thine own soul, peaceful, meek, and tranquil. Leave her not, nor descend in order to raise up this vessel of thine, either with honour, or wealth, or pride. Remain within, that aliens may not pass through thee, that sins may not pass through thy mind, vain acts, and idle thoughts: and they will not pass, if thou wilt wage a holy war in the cause of faith and devotion, for the love of truth against the snares of passion, and wilt take up the arms of God against spiritual wickedness and the craft of the devil, who tempts our senses by fraud and stratagem, but who is easily crushed by the gentle warrior, who sees no strife, but, as becomes the servant of God, teaches the faith with modesty, and convinces those who oppose themselves. Of him the Scripture says, Joel iii. 9. Let the warrior who is gentle arise165, and let him that is weak say, Phil. iv. 13. I can do all things through Christ which strengtheneth me.

24. Supported by this faith, even he who is weak shall prevail, and his soul will be holy, and the prophetic or apostolic mountains shall Joel iii. 18. drop down new wine for him, and the hills shall flow with milk, like that hill which 1 Cor. iii. 2. gave milk to the Corinthians to drink, and water shall flow for him from their vessels, and from their well-heads. S. John iv. 14. From his belly shall flow living water, that spiritual water which the Holy Spirit supplies to His faithful; may He vouchsafe to water thy soul also, that in thee may be a fountain springing up into life eternal. Farewell: love me as a son, for I love you as a father.

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LETTER XXXI.

IRENÆUS had asked S. Ambrose whether God had greater love for those who had believed from their early years than for those who had been converted later in life. In answering this question, S. Ambrose enters into the history of the Jewish and Christian Churches, which he considers as set forth under the figures of David’s two wives.

AMBROSE TO IRENÆUS, GREETING.

1. YOU have wisely thought it a subject of inquiry, whether there be any difference in God’s love towards those who have believed from their childhood, and those who have believed in the course of their youth or more advanced age; for this also has not been past over nor left unnoticed in the sacred Scriptures. For it is not without meaning that the Lord our God says to the Prophet Joel, Joel i. 8. Lament to me for the spouse girded with sackcloth and for the husband of her youth, expressing his grief for the Synagogue, who, before, in her virginity, had been espoused to the Word of God, or, it may be, for a soul which had fallen from her good deeds, that by the heinousness of her sins she had incurred hatred, and through the defilement of impiety and the stains of unbelief had become miserable and despised, and far removed from the grace of that Spouse which had before been counted worthy to be told, Hosea ii. 19. I will betroth thee unto Me in righteousness and in judgment and in lovingkindness and in mercies.

2. Not without reason is she considered miserable, who has lost gifts of so great a price, and suffered so grievous a loss of her dowry of virtues as to be deprived of the Spouse of her virginity. For according to our merits the Word of God either lives or dies in us; for if our desires and works are good, the Word of God lives and acts in us: if our thoughts and actions are darksome, Mal. iv. 2. the Sun of righteousness sets within us. And therefore He bids lamentation to be made for such a soul. For as they have cause of congratulation and feasting with whom the Bridegroom dwells, so that soul is to be mourned for, from whom the Spouse has been taken, as it is written of the Apostles in the Gospel; for S. Matt. ix. 15. when the Bridegroom shall be taken away from them, then shall they fast in those days.

3. Thus too this soul, in former times when she possessed the Virgin Word, had joy and gladness. And therefore she fasted not, because it was the season of feasting and refreshment; the Bridegroom was present bestowing by His presence the riches of plenty, stores of heavenly food, and dropping Ps. civ. 15. wine, whereby the hearts of men are made glad. But after she lost the Bridegroom by her acts, she is commanded to do penance in sackcloth for her sins, and to bewail herself, because Christ, Who is the Virgin Word, died and was crucified for her.

4. If this soul was espoused from early age, and never bore any other yoke, but from the beginning dedicated the maiden flower of her faith to Christ and as a virgin was united to Him in early days in the mysteries of piety, received a training in holiness as a heifer does the yoke; she is the very soul of the ancient Jewish stock from the family of the patriarchs, who, had she kept her course of faith without stumbling, would have been counted worthy of great things, the Spouse of the Virginal Word, as she who lays hold of Wisdom, Ecclus. xv. 2. and as a mother shall she meet him, and receive him as a wife married of a virgin.

5. The other likewise is procured from the Gentiles, and both are the Spouse of the One Word, which is a great mystery. And this is set forth to you in the book of Kings; since David had two wives, Ahinoam the Jezreelitess and 1 Sam. xxv. 39. Abigail whom he obtained afterwards; the first more severe, the latter full of mercy and grace, an hospitable and liberal soul, who saw the Father with open face, having beheld His glory; she who received the divine dew of paternal Grace, as the interpretation of the name signifies. Now what is the dew of the Father, but the Word of God, Who has filled the hearts of all with the moisture of faith and justice?

6. Well therefore does the true David say to this soul what was said to Abigail, Ib. 32. Blessed is the Lord God of Israel which sent thee this day to meet me. And again he says to her, Ib. 35. Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person. Lastly in the Song of Solomon these are the words of the Bridegroom to the Bride, Cant. ii. 14. Let me see thy countenance; let me hear thy voice.

7. And at the time she was dismissed, for she had another husband who in Hebrew was called Nabal, which in Latin means foolish, a man harsh, inhospitable, uncourteous, ungrateful, who knew not how to repay good offices; but after his death, she was set free from the law of her husband, and the prophet David took her to wife. By this marriage the mystery of the Church which was to be called from among the Gentiles is signified, for she, having lost the husband to whom she had been married, became converted to Christ, bringing with her a dowry of piety, of humility and faith, enriched also with the patrimony of mercy.

8. But in this place it is not this wife, but that Ahinoam, who was evilly disposed towards her brother, wherefore her brother was made a trouble to her, and in their person it is said, Ps. xliv. 15. thou makest us to be a bye-word among the heathen, and that the people shake their heads at us. The devil, finding her off her guard, fell upon her as a lion, and deprived her of her charms, rooted up Mic. iv. 4. her vine and fig-tree under which she used to repose, and caused her fruit to wither.

9. But now God, having compassion on them, thus dried up and withered by drought, saith to the prophet, Joel i. 8. Lament to Me for virgin girded with sackcloth and for the husband of her youth, that is to say, over the dead husband of this soul or of the Synagogue. And with her He expostulates in another place, Hosea iv. 6. forasmuch as she had forgotten her resolution, forgotten His grace, had wandered from discipline, and had lost her former affections as a wife. Lastly therefore He reproves her with His words, calling to mind and repeating her tenderness and her expressions of affection: ‘Didst Thou not call me one of Thy household, the parent and guide of Thy virginity.’

10. Wherefore for this soul, to whom through her infidelity the Word of God is dead, and this Virgin Word is dead also, He appoints grief and brings in an Intercessor, that so she may be called to penitence, and may thereby earn compassion. But she who is of prudent understanding and very beautiful to look upon, was gained for him, like Abigail, in battle; her adversaries were conquered, and her husband, he who, surrounded by spiritual wickedness, struggled and fought not to lose his beautiful wife, being dead. On her, her victorious and loving Spouse confers sweetness and grace, cleansing her from all that might obscure her beauty, and taking off from her the garments of her captivity, that so, laying aside all the hairs of her head, that is, the curls of sins, which seem to be superfluous parts of our person (for 1 Cor. xi. 14. if a man have long hair it is a shame unto him), she may strive to come Eph. iv. 13. in the unity of the faith, unto a perfect man, unto the measure of the stature of the fulness of Christ, that she may lay aside all trouble of mind, and founded in love may grow up in the Lord Jesus, and make increase of the whole body.

11. This is that soul whom the Law shews to thee under the figure of a beautiful woman, and Deut. xxi. 12. if thou seest her among the captives, and hast a desire unto her, that thou wouldest have her to thy wife, it says to thee, thou shalt bring her home to thine house, that thou mayest commit to her the whole interior of thy house, the possession of all thy secrets, that thou mayest take away her superfluities, and cut off her transgressions; and with a razor not too sharp, lest it come to evil, may cut off the slough of thy passions, and thy idle senses. Wherefore it is said, Ib. 12. she shall shave her head, that so the Eccles. ii. 14. wise man’s eyes that are in his head may meet with no hindrance. And Deut. xxi. 13. she shall remain, it is said, in thine house a full month, bewailing the sins of her nativity, and the lies of her wicked father the devil, who would fain Jer. xvii. 12. Vulg. gather what he hath not laid, that so, cleansed by the purification of this mystic number, she may obtain the keys of marriage.

12. And it is well said, Deut. xxi. 13. After that thou shalt go in unto her, bidding thee to enter wholly into thy soul, and collect thyself within her, and so dwell in her that thou mayest be not in the flesh but in the spirit, and purpose to associate her to thyself in the commerce of life, knowing that she will communicate to thee of her goods, and that filled with her grace thou mayest say, Wisd. viii. 19. I was a witty child, and had a good spirit; and she may answer thee, Cant. iii. 4. I will take thee, and bring thee into my mother’s house, and unto the chamber of her that conceived me. A good mother of souls in that Jerusalem which is in heaven.

13. She then shall be thy wife, she shall find thee and kiss thee. Deut. xxi. 14. And it shall be, if thou hast no delight in her, because she chastiseth her body, and bringeth it into slavery, thou shalt not suffer her to be a slave, that is, to the lusts of the body, nor subject her to the flesh, but suffer her to remain free; thou shalt not alienate her, for this were to sell her, nor shalt thou despise her, but shalt allow her to serve God in the chastity of faith and sobriety of good works. Farewell: love me, for I love you.

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LETTER XXXV.

IN this Letter S. Ambrose continues his comment on the passage of S. Paul, especially on the ‘groans of creation.’

AMBROSE TO HORONTIANUS.

1. MY former Letter was a reply to your inquiry; this is a part of my answer, supplemental not contradictory to the former. In reviewing the latter part of the passage I was struck, I confess, with his adding, Rom. viii. 22. we know that every creature groaneth, seeing that previously he had said without any addition, Ib. 20. The creature was made subject to vanity. For he said not every creature, but, the creature was made subject. And again he says, Ib. 21. Because the creature itself also shall be delivered from the bondage of corruption. But in the third place he adds that Ib. 22. every creature groaneth together.

2. Now what does this addition mean? It means haply that every creature is not subject to vanity, and therefore every creature will not be delivered from the bondage of corruption. For why should that be delivered which is free and secure from the subjection of vanity and the bondage of that corruption? But they all groan together not in their own but in our pangs, and haply are in travail together of the Spirit of Salvation, the Spirit of sweetness, waiting for the adoption of the sons of God, that in the redemption of the human race they may attain to a common joy and gladness. So then either because of their charity they all groan for our labour, or for us as a member of their body, whose head is Christ. But you may understand this as you please, either as we have said, or simply that every creature groans and travails together.

3. And now let us consider what follows. Rom. viii. 23. And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit the redemption of the body. We are taught in the previous passage what the adoption of sons is; therefore, in order to explain its meaning, to that passage we must recur.

4. Ib. 13. He who through the Spirit, says S. Paul, mortifies the deeds of the body shall live. Nor is it surprising that he should live, since he who has the Spirit of God, becomes the son of God. Wherefore he is the son of God that he may receive not the spirit of bondage, but the spirit of adoption of sons; to the intent that the Holy Ib. 16. Spirit may bear witness with our spirit that we are the children of God. But this is the testimony of the Holy Spirit, that He it is Who cries in our hearts, Gal. iv. 6. Abba Father, as it is written to the Galatians. There is also the great testimony that we are the sons of God; namely that we are Rom. viii. 17. heirs of God and joint heirs with Christ. Now he is joint heir with Him, who is glorified together with Him, and he is glorified together with Him who by suffering for Him suffers together with Him.

5. And in order to encourage us to suffer, he adds that all things which we suffer fall far below and are not worthy to be compared with the recompense of our labours, the reward of future good, which shall be revealed in us, when we shall be formed anew after the Image of God, and shall be worthy to behold His Glory face to face.

6. And to exalt the greatness of this future revelation, he adds that the creation also waits for this revelation of the sons of God, which now is made subject to vanity, not willingly, but in hope, because it hopes for the reward of its ministry from Christ, or else because it also will be Rom. viii. 21. delivered from the bondage of corruption, and received into the glorious liberty of the sons of God, that there may be one liberty of the creation and of the sons of God, when their glory shall have been revealed. But now, so long as this revelation is delayed, the whole creation groans together, looking for the glory of our adoption and redemption, already travailing with that Spirit of salvation, and willing to be delivered from the servitude of vanity.

7. And to this the Apostle has conjoined the groans of the saints, who have the first-fruits of the Spirit, for they groan also. Of their own merits they are indeed secure, but since the redemption of the whole body of the Church is still future, they suffer together with it. For seeing that the members of this our body still suffer, shall not the other members, although higher, sympathize with the suffering members of one and the same body?

8. And this, I suppose, is why the Apostle has said that the 1 Cor. xv. 28. Son Himself shall be subject unto Him that put all things under Him, for they who still labour are not yet subject, and in these perhaps Christ still thirsts, in these is still hungry, in these is still naked, in that they do not fulfil the word of God, nor put on Christ, Who is the Garment of believers, and the Robe of the faithful. They also in whom He is sick still need medicine, and therefore are not yet subdued, for this subjection is of strength not of weakness: again, in those who are strong and obey the commands of God, the Son of God is subject. But now His travail is greater in those who do not succour those who are toiling, than in those who still require aid themselves. And this is the pious and true meaning of the subjection of the Lord Jesus, Who will subject Himself, to the intent Ib. that God might be all in all.

9. We have received the Apostle’s meaning, let us now consider who are they that Rom. viii. 23. have the first-fruits of the Spirit. With this view let us inquire what is intended under the name of first-fruits or of beginning, Exod. xxii. 29. Thou shalt not delay, it is said, Ib. xxxiv. 26. to offer the first of thy ripe fruits, and of thy liquors; further on, Gen. iv. 4. The first of the first-fruits of thy lands thou shalt bring into the house of the Lord thy God. First-fruits and tenths are different, first-fruits are of greater merit, an act of pious consecration. And on this account Abel pleased God, for he delayed not to offer his gift, but offered of the first-fruits of his flock. Although some suppose that there is a difference between first-fruits180 and first-born181, in that on gathering in the crops, the beginning, so to speak, of all kinds in the threshing floor are offered, while the first reaping of the harvest is offered to the Lord; but of this we will speak in another place. But by the offering of the first-fruits, the whole harvest appears to be sanctified, but the first-fruits themselves are the most holy.

10. In like manner the saints are the first-fruits of the Lord, and the chief are the Apostles, 1 Cor. xii. 28. for God hath set in the Church first Apostles, who have prophesied many things and preached the Lord Jesus, for they first received Him. S. Luke ii. 28. Simeon too received Him, and the prophet Zacharias, John his son, Nathanael, S. John i. 47. in whom there was no guile, who rested under the fig tree, S. Luke xxiii. 53. Joseph also who was called just, who buried Him. These are the first-fruits of our faith, nevertheless the nature of other seeds is the same as that of the first-fruits, although in some there is less grace, for S. Matt. iii. 9. God is able of these stones to raise up children to Abraham.

11. You have an example in the Lord Jesus Himself. In the resurrection of the dead He is called Col. i. 18. the first-born from the dead. The Apostle also has called Him the first-fruits; 1 Cor. xv. 23. Vulg. In Christ shall all be made alive, but every man in his own order, Christ the first-fruits, afterward they that are Christ’s, who have believed in His coming. His body is as truly a body as our own, nevertheless He is called the first-born from the dead, because He rose first; and He is called the first-fruits because He is holier than all the other fruits, and they by union with Him are hallowed also. He also as Col. i. 15. the Image of the invisible God is the Head of those found after that Image; in Him according to His Divinity there is nothing corporeal, nothing temporary; for Heb. i. 3. He is the brightness of His Father’s glory, and the express Image of His Person. But in our desire to explain the meaning of first-fruits we have greatly extended the length of our letter.

12. Now the Apostles are our first-fruits, chosen from all the first-fruits of that time; to them it is said, S. John xiv. 12. And greater things than these shall ye do, for the Grace of God hath poured itself into them. These, I say, groaned, waiting for the redemption of the whole body, and they still groan, because many are still toiling, who are yet tossing on the sea. Just as, if a man is reaching the higher shore, but the waves still dash up to his middle, he groans and is in travail until he be wholly out of danger. Verily he groans, who still says to us, 2 Cor. xi. 29. Who is weak, and I am not weak?

13. We need not then to be perplexed by the words, Rom. viii. 23. We, which have the first-fruits of the Spirit, groan within ourselves, waiting for the adoption, to wit the redemption of our body, for the sense is plain, forasmuch as they, having the first-fruits of the Spirit, groan, waiting for the adoption of sons. This adoption of sons is the redemption of the whole body, when he who is to be the son of God by adoption shall see face to face that Divine and Eternal Good; for there is the adoption of sons in the Church of God, when the Spirit cries, Gal. iv. 6. Abba, Father, as it is written to the Galatians. But this will be perfected when all shall rise again in incorruption power and glory who are counted worthy to see the Face of God, for then the human race will judge itself to be truly redeemed. And so the Apostle boasts, saying, Rom. viii. 24. For we are saved by hope. For hope saves, as also faith, whereof it is said, S. Luke xviii. 42. Thy faith hath saved thee.

14. Therefore the creature which is made subject to vanity not willingly but in hope, is saved by hope; just as Paul too, knowing that to die was gain to him, that he might be freed from the body and be with Christ, Phil. i. 24. remained in the flesh for their sakes whom he wished to win to Christ. Now what is hope but the expectation of things future? Wherefore he says, Rom. viii. 24. But the hope that is seen is not hope. For it is not what is seen but what is unseen that is eternal, for what a man seeth, why doth he yet hope for? The things that we see we seem to possess, how then can we hope for that which we already possess? Thus none of those things which we hope for can we see; 1 Cor. ii. 9. eye hath not seen, nor ear heard, the things that God hath prepared for them that love Him.

15. Wherefore, if that which is seen cannot be hoped for, it is not well to read as some do, ‘for182 because any one sees a thing he also hopes for it;’ unless it may be understood thus, ‘for that which any one sees, why does he also hope for or expect it?’ For most true it is that we hope for that which we see not, and therefore, although it seem to be absent from us, we still look for it in patience; Ps. xl. 1. I waited patiently for the Lord, and He inclined unto me. And we wait patiently, because Lament. iii. 25. the Lord is good unto them that wait for Him. And it seems to agree with this, that through patience He has given it back to us. We wait for the things which we hope for, but see not. For he does much who hopes and looks for those things which are not seen, and endures because he directs his mind to that which is.

16. Now it is well said that Rom. viii.24. hope that is seen is not hope, referring to the power and honour and riches of this world. You may see a man distinguished by his retinue and equipages, but he has not hope in his equipages which are seen. Nor is hope in the firmament of heaven, but in the Lord of heaven. The Chaldæan has not hope in the stars which he watches; nor the rich man in his possessions or the avaricious man in usury; but he hath hope who places his hope in Him Whom he sees not, that is, in the Lord Jesus, S. John i. 26. Who stands in the midst of us, yet is not seen. Finally, 1 Cor. ii. 9. eye hath not seen, nor ear heard the things which God hath prepared for them that love Him.

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LETTER XXXVII.
A.D. 387.

SIMPLICIAN, to whom this and the following Letters, and several later ones, are addressed, seems, from what little we know of him, to have been a very learned and yet simple-minded man. He was older than S. Ambrose, who speaks in this Letter of his ‘fatherly love’ towards himself, and was probably his adviser in the early days of his episcopate, and possibly, as the Benedictine Editors, (note on Letter lxv,) suggest, his ‘father in the faith,’ as having prepared him for his ordination, or even taught him as a catechumen at Rome in earlier days. Paulinus tells us that when S. Ambrose was on his death-bed he overheard some of his Clergy discussing the probabilities as to his successor, and when they mentioned Simplician’s name, he said “as if he were taking part in the convention, ‘Trahitur autem sapientia de occultis.’” Certainly Simplician was unanimously chosen his successor.

In this Letter he dwells in detail upon the theme that goodness is true freedom and sin slavery, which he illustrates at great length and with much rarity of argument. It is one of the most interesting of his expository Letters.

AMBROSE TO SIMPLICIAN, GREETING

1. WHEN we were lately conversing together, in the intimacy of an old-standing affection, you let me see that you were much pleased by my taking a passage from the writings of the Apostle Paul to preach upon to the people. You said further that this was the case, because the depth of his counsels is difficult to grasp, while the loftiness of his sentiment rouses the audience, and stimulates the preacher; and also because his discourses are so fully, for the most part, the interpreters of his meaning, that the expounder of them finds nothing to add of his own, and, if he would say ought, fills the part of a critic rather than of a preacher.

2. However since I recognize herein the feelings of long friendship, and what is still more precious, the tenderness of your paternal regard, (for in length of attachment many may participate, but in paternal love they cannot;) since moreover you consider that I have already done what you ask satisfactorily, I will comply with what you desire, and that the more, as I am admonished and stimulated by my own example, an example not difficult for me to follow, since I shall imitate no great one, but myself only, thus returning to my own humble customs.

3. As to the plan pursued in my discourse, seeing that the image and character of the blessed life is delineated therein, I think I have so arranged the argument of it that it will not be disapproved by others, certainly not by yourself who are so partial to me, although it is more difficult to satisfy your judgment than theirs, only your affection softens its severity and renders it more indulgent to me.

4. Now this Letter, written as it is in your absence, has for its subject the sentence of the Apostle Paul, who calls us from slavery into liberty, saying, 1 Cor. vii. 23. Ye are bought with a price, be not ye the servants of men, shewing that our liberty lies in the knowledge of wisdom. This opinion has been bandied to and fro by philosophers in energetic discussions, while they assert that every wise man is free and every fool a slave.

5. But this was said long before by the son of David, Ecclus. xxvii. 11. The fool changeth as the moon. The wise man on the other hand is not dispirited by fear, nor changed by power, nor exalted by prosperity, nor cast down by sadness; for where wisdom is, there also is strength of mind, constancy, and fortitude. Now the wise man remains the same in mind, neither depressed nor exalted by the vicissitudes of things, he is not Eph. iv. 14. tossed to and fro as a child, and carried about with every wind of doctrine, but continues perfect in Christ, grounded in charity, rooted in faith. Hence he is not conscious of failure, he knows not the various losses which befal the soul, but S. Matt. xiii. 43. shall shine forth as the Sun of righteousness Who shines in the kingdom of His Father.

6. But let us now consider from what source Philosophy more fully derived this, from what discipline and wisdom of the Patriarchs. Did it not come first from Noah who, perceiving that his son Ham had foolishly derided the nakedness of his father, cursed him in these words, Gen. ix. 25. Cursed be Ham185, a servant of servants shall he be unto his brethren, and set his brethren as lords over him, seeing that they had wisely deemed their fathers old age worthy of honour?

7. Did not also that source of all good discipline, Jacob, who on account of his wisdom was preferred to his elder brother, instil into the breasts of all the riches of this copious subject? Gen. xxvii. 29. So also the pious father, whose paternal affection was equally strong towards his two sons, although his judgment varied, (for while the ties of blood sway the affections, our judgments are formed according to desert,) and who therefore dispensed to the one grace, to the other mercy, to the wise grace, to the foolish mercy, seeing that Esau could not raise himself to virtue by his own proper strength nor make progress spontaneously, blessed him in rendering him the subject and servant of his brother, shewing thereby that folly was so much worse than slavery that slavery itself is a remedy for it; because a fool cannot govern himself, and unless he has some director he falls by his own will.

8. His father therefore, loving him and careful for his welfare, made him the servant of his brother that he might be ruled by his counsels. And thus wise rulers are given to an indiscreet nation, that by their vigour they may guide the weakness of the people, ruling them by a show of power, and by this weight of authority constraining them against their wills to obey those wiser than themselves, and to submit to the laws. On the foolish son therefore he laid a yoke as on one untamed, and to him who had said he would live by his sword he denied even freedom; that he might not fall away through presumption he set his brother over him, that being subdued by his authority and governance he might make progress towards conversion. And since there are two kinds of service, (for that which proceeds from necessity is weaker, that from free will stronger, for that good is more transcendent which proceeds not from necessity but from free will,) he therefore first laid upon him the yoke of necessity, and afterwards imparted to him the blessing of voluntary subjection.

9. It is not then nature which makes a person a slave, but folly; not manumission which sets free, but discipline. Esau was born free, and was made a servant, Joseph was sold into slavery, and then elected to power, to rule over those who bought him. He disdained not to be sedulous and obedient, but he maintained the height of virtue, he preserved the liberty of innocence, the dignity of integrity. The Psalmist therefore says well, Ps. cv. 18. Joseph was sold to be a bond-servant; they humbled his feet in fetters. He was sold, it is said, to be a bond-servant, but they could not make him a bond-servant; they humbled his feet, not his soul.

10. For how was that soul humbled of which it is said: His soul pierced the iron? For while sin pierces the souls of others, (for the iron means sin, which has a penetrating power,) the soul of holy Joseph was so far from being vulnerable by sin that it pierced through sin itself. The blandishments of his mistress’ charms moved him not, and with reason was he insensible to the flames of lust, seeing that he was consumed by the brighter fire of Divine grace. It is therefore well said of him also, Ib. 19. The word of the Lord inflamed him; for thereby Eph. vi. 16. he quenched the fiery darts of the Devil.

11. How was he a bond-servant who directed the princes of the people to store up the corn, Gen. xli. 48. that thus they might forestall and provide for future dearth? Or how was he a bond-servant, Ib. xlvii. 20. who gained the whole land, and reduced all the Egyptians to bondage? And this, not in order to impose upon them the condition of an ignoble bondage, but that he might establish a tribute from all but the lands of the priesthood, which he preserved free from tribute, Ib. 22. that among the Egyptians also respect for the priesthood might be held inviolable.

12. His being sold then did not make him a slave; for though of a truth he was sold to merchants, yet, if you regard price merely, you will find many who have bought for themselves maidens of an elegant form, and then, captivated by love, have basely enslaved themselves to them. 1 Esdr. iv. 29, 30, 31. Apame the concubine of King Darius was once seen sitting at his right hand, taking his diadem off his head, and placing it on her own, and with the palm of her left hand striking his face, while the King gazed upon her with open mouth, glad if she would only smile upon him, and thinking himself miserable and afflicted if she scorned him, laying aside his authority, and seeking to soothe and persuade her to be reconciled to him.

13. But why should I quote this at so great a length? Do we not often see parents who have been made slaves by pirates or cruel barbarians ransomed by their children? Are then the laws of mercy more powerful than the laws of nature? Is natural affection produced in slavery? People often buy lions and yet have no mastery over them, nay are so much their slaves that if they see them becoming enraged and shaking out their manes on their brawny necks, they run away and hide themselves. Money then determines nothing, for it often buys masters over itself, nor do catalogues of auctions, for by them the purchaser himself is often sold and allotted to another. A contract of sale does not change a man’s nature, nor deprive wisdom of her liberty. Many free men, as it is written, serve a wise servant, and Prov. xvii. 2.LXX. there is a wise slave, who governs foolish masters.

14. Whom then do you consider as more truly free? Wisdom alone is free, she sets the poor over the rich, and makes the servants lend at usury to their to their own masters; lend, that is, not money but understanding, lend the talent of that Divine and eternal Treasure which is never wasted, the mere loan of which is precious: to lend that mystical money of the heavenly oracles of which the Law says, Deut. xv. 6. Thou shalt lend unto many nations, but thou shalt not borrow. This the Jew lent to the Gentiles, for he received not instruction from them but imparted it; to him the Lord opened His treasures, that He might moisten the Gentiles with the dew of His Word, and might become the Head of the nations, while He Himself had no head over Him.

15. He then who is wise is free, bought with the price of the heavenly oracles, with that gold, that silver of the Divine Word; bought with the price of blood (for it is no small thing to acknowledge one’s Redeemer;) bought with the price of Grace: he who heard and understood the words, Is. lv. 1. Ho every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and drink and eat.

16. He is free who going forth to war, if he have seen a beautiful woman, and when he spoils his enemies’ goods has found her among them and Deut. xxi. 11. has a desire unto her, takes her to wife, having first shaved her head and pared her nails, and taken off from her the raiment of her captivity, taking her no longer as a slave but free, for he understands that prudence and discipline are not liable to a state of bondage. And therefore the Law says, Deut. xxi. 14. Thou shalt not sell her at all for money, for truly she is above all price. And Job says, Job xxviii. 18, 19. Take186 wisdom into thine inmost parts. The topaz of Ethiopia shall not equal it, for it is more precious than gold and silver.

17. Freedom therefore is not his alone who has never had the auctioneer for his master, nor seen him raising his finger, but he is more truly free, who is free within himself, who is free by the laws of nature, knowing that this law has a moral not merely an arbitrary sanction, and that the measure of its obligations is in accordance not with the will of man but with the discipline of nature. Does such a person therefore seem to you free merely? Does he not rather appear to you in the light of a censor and director of morals? Hence the Scripture says truly that the poor shall be set over the rich, and private men over those who administer the state187.

18. Think you that he is free who buys votes with money, who courts the applause of the people more than the approbation of the wise? Is he free who is swayed by the popular breath, who dreads the hisses of the populace? That is not liberty which he who is manumitted receives, which he obtains as a gift from the blow of the lictor’s palm. For it is not munificence but virtue that I hold to constitute liberty; liberty, which is not bestowed by the suffrages of others, but is won and possessed by a man’s own greatness of mind. For a wise man is always free, always honoured, always one who presides over the laws 1 Tim. i. 9. For the law is not made for the righteous but for the unrighteous, for the just man is a law unto himself, having no need to fetch for himself from a distance the form of virtue, seeing that he bears it within his heart, having the works of the law written on the tablets of his heart, to whom it is said, Prov. v. 15. Drink waters out of thine own cistern, and running waters out of thine own well. For what is so near to us as the Word of God? This word is in our hearts, and in our mouth; we see it not, and yet possess it.

19. The wise man therefore is free, for he who does that which he wills is free. But it is not every will that is good, but it is the part of a wise man to will all things which are good, for he hates what is evil, having chosen that which is good. If therefore he has chosen what is good, he whose choice is free and who has chosen what he will do is free, for he does what he wills to do: the wise man therefore is free. All that the wise man does he does well. But he that does all things well does all things rightly, and he that does all things rightly does them all without offence or reproach, without causing disturbance or loss to himself. Whoever then has this power of doing all things without offence or reproach, without loss or disturbance to himself, does nothing foolishly but does all things wisely. For he who acts wisely has nothing to fear, for fear is in sin. But where no fear is, there is liberty, and where liberty is, there is the power of doing what one wishes: the wise man therefore alone is free.

20. He who can neither be compelled nor forbidden is no slave; now it belongs to the wise man to be neither compelled nor forbidden; the wise man, therefore, is not a slave. Now he is forbidden who does not execute what he desires, but what does the wise man desire but the things which belong to virtue and discipline, without which he cannot exist? For they subsist in him, and cannot be separated from him. But if they are separated from him he is no longer wise, seeing that he is without the use and discipline of virtue, of which he would deprive himself if he were not the voluntary interpreter of virtue. But if he be constrained, it is manifest that he acts unwillingly. Now in all actions there are either corrections proceeding from virtue, or falls proceeding from malice, or things between the two and indifferent. The wise man follows virtue not compulsorily but voluntarily, for all things that are pleasing he does, as flying from malice, and admits not so much as a dream of it. So far is he from being moved by things indifferent, that no forces have the power to move him hither and thither as they do the herd of men, but his mind hangs as in a balance in equal scales, so that it neither inclines to pleasure, nor in any respect directs its desires however slightly to things which ought to be avoided, but remains unmoved in its affections. Whence it appears that the wise man does nothing unwillingly or by compulsion, because were he a slave he would be so compelled; the wise man therefore is free.

21. The Apostle likewise gives this definition, saying, 1 Cor. ix. 1. Am I not an Apostle, am I not free? Truly he was so free that when certain persons had Gal. ii. 4. come in privily to spy out his liberty, he gave place, as he himself says, by subjection, no not for an hour, that the truth of the Gospel might be preached. He therefore who yielded not preached voluntarily. Where free will is, there is the reward of free will; where obligation is, there is the service of obligation. Free will therefore is better than obligation; to will is the part of the wise man, to obey and to serve is the part of the fool.

22. This is also the Apostle’s definition, who says, 1 Cor. ix. 17. For if I do this thing willingly, I have a reward: but if against my will a dispensation is committed to me. On the wise man therefore a reward is conferred, but the wise man acts willingly, according to the Apostle therefore the wise man is free. Wherefore he also exclaims, Gal. v. 13. Ye have been called unto liberty, only use not liberty for an occasion to the flesh. He separates the Christian from the Law, that he may not seem to yield to the Law against his will; he calls him to the Gospel, which the willing both preach and practise. The Jew is under the Law, the Christian is by the Gospel; in the Law is bondage, in the Gospel, where is the knowledge of wisdom, is liberty. Every one therefore who receives Christ is wise, and he who is wise is free, every Christian therefore is both wise and free.

23. But the Apostle has taught me something even beyond freedom itself, namely that to serve is real freedom, 1 Cor. ix. 19. Though I be free from all, he says, yet have I made myself servant unto all, that I might gain the more. What is that which surpasses liberty but to have the Spirit of grace, to have charity? Liberty renders us free to men, but charity renders us beloved by God. Wherefore Christ also says, S. John xv. 15. But I have called you friends. Good indeed is charity; whereof it is said, Gal. v. 13. By love of the Spirit188 serve one another. Christ also became a servant that He might make all free. Ps. lxxxi. 6. LXX. His hands served in the baskets: He Who Phil. ii. 6. thought it not robbery to be equal with God, took upon Him the form of a servant, and was made all things to all men, that He might bring salvation to all. Following this example, Paul was both, as it were, under the Law, and lived without the Law, for the benefit of those whom he desired to gain: to the weak he voluntarily became weak that he might strengthen them; 1 Cor. ix. 24, 27. he ran so as to obtain, he kept under his body that he might be victorious over heavenly powers in Christ.

24. To the wise man therefore even bondage is freedom; whence we may gather that even to be in power is bondage to the fool, and what is worse, while he rules over a few, he serves more and severer masters. For he serves his own passions, his own lusts, their tyranny he can escape neither by night nor day, for he carries these masters within his own breast, and suffers within himself an intolerable bondage. For there is a double bondage, one of the body, another of the soul; now the lords of the body are men, but the lords of the soul are evil dispositions and passions, from which liberty of the mind alone frees the wise man and enables him to depart from his bondage.

25. Let us seek therefore that truly wise man, that truly free man, who although he live under the dominion of many, says freely, Job xiii. 19–21. Who is he that will plead with me? from Whose sight I shall not be able to hide myself, only do Thou withdraw Thy hand far from me, and let not Thy dread make me afraid.

26. And King David, who followed him, said, Ps. li. 6. Against Thee only have I sinned. For being supported by the royal dignity, and being, so to speak, master of the laws, he was not subject to them but was liable to God alone, Who is the Lord of hosts.

27. Hear another free man; 1 Cor. iv. 3, 4. But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self, for I know nothing against myself, ... but He that judgeth me is the Lord. The freedom of the spiritual man is a true freedom, because 1 Cor. ii. 15. he judgeth all things, yet he himself is judged of no man, because he knows himself to be subject to nothing which has any participation in the creature, but to God alone, Who only is without sin, of Whom Job also says, Job xxvii. 2. God liveth Who hath taken away my judgment, for the just man can only be judged by Him Ib. xxv. 5. in Whose sight the heavens are not clean, nor the light of the stars pure and clean.

28. Will any one bring forward those verses of Sophocles which say ‘Jupiter, and no mortal man is ruler over me?’ How much more ancient is Job, how much older is David? Let them acknowledge then that they have borrowed from us the more excellent of their sayings.

29. Who then is wise but he who has arrived at the very mysteries of the Godhead, and has known the hidden things of wisdom to be manifested to him. He then alone is wise who has taken God as his guide, to conduct him to the secret resting-place of truth, and although but a mortal man has become by grace the heir and successor of the eternal God, and partaker, as it were, of His sweetness, as it is written, Ps. xlv. 8. Wherefore God, even thy God hath anointed thee with the oil of gladness above thy fellows.

30. Now if any man will examine more closely these matters, he will perceive what great assistance the wise man finds and what great obstacles the foolish, in the very same things; that to the one freedom is an aid, to the other bondage is an impediment. For the wise man rises as a conqueror, having vanquished and triumphed over lust, fear, sloth, sadness and other vices. This he does until he casts them out from the possession of his mind, driving and excluding them from all its bounds and limits, for as a cautious general he knows how to guard against the incursions of robbers, and those hostile stratagems which the wicked enemies of our soul are frequently attempting with their fiery darts; for we have both wars in peace and peace in war. Whence also he says, 2 Cor. vii. 5. Without were fightings, within were fears. But Rom. viii. 37. in all these things we are more than conquerors through Him that loved us. He says this because he was terrified neither by straits nor persecutions, nor hunger, nor danger, nor death.

31. But he who fears these things, who dreads death, how is he not a slave? Truly he is a slave, and that in a miserable bondage; for nothing so subjects the mind to all kind of bondage as the fear of death. For how can the abject and vile and ignoble sense raise itself up, when it is deeply sunk in the pit of corruption, through the lusts of this life. Behold, how much he is a slave: Gen. iv. 14. I shall be hid, he says, and I shall be a fugitive and a vagabond in the earth, and it shall come to pass that every one that findeth me shall slay me. Therefore as a slave he received a sign, but even thus he could not escape death. Thus the sinner is a slave to fear, to cupidity, to avarice, to lust, to malice, to anger, nay, he is a greater slave than if he were set under tyrants.

32. But they are free who live by the laws. Now true law is right reason, true law not sculptured on tablets, nor engraved in brass, but impressed on the mind, and fixed in the senses; for the wise man is not under the law, but is a law unto himself, bearing the work of the Law in his heart, inscribed and formed therein by a kind of pen natural to himself. Are we then so blind as not to see the manifest characters of things, and the images of virtues? And how unworthy is it that whole nations should obey human laws, that they may become thereby partakers of liberty: but that wise men should neglect and abandon the true law of nature formed according to the image of God, and true reason, the sign-bearer of liberty; since there is so much liberty therein, that when children we are unconscious of any bondage to vice, being removed from anger, free from avarice, ignorant of lust. How miserable therefore, that we who are born in liberty should die in bondage!

33. But this arises from the levity of our mind and the infirmity of our character; because we are occupied by idle cares, and superfluous actions: but the heart of the wise man, his works and deeds, ought to be stedfast and immoveable. Moses taught us this, Exod. xvii. 12. when his hands became heavy, so that Joshua the son of Nun could scarcely hold them up. And therefore the people were victorious when works not of a perfunctory kind, but full of gravity and virtue were being carried on, not the works of a mind unsteady, and staggering to and fro in its affections, but of one firmly rooted and established. The wise man therefore stretches out his hands, but the fool draws them together, as it is written, Eccles. iv. 5 The fool foldeth his hands together, and eateth his own flesh, meditating on carnal more than spiritual things. But not so did that daughter of Juda, who stretched forth her hands and cried to the Lord Susanna 43. Thou knowest that they have borne false witness against me. She thought it better not to sin and to incur the calumnies of her accusers, than to commit sin under the veil of impunity. And by the contempt of death she preserved her innocence. Not so, either, the daughter of Jepthah, Judges xi. 36. who by her own consent confirmed and even encouraged her father’s vow concerning her own immolation.

34. For I will not produce the books of philosophers on the contempt of death, or the gymnosophists of the Indians, of whom the answer of Calanus189 to Alexander, when he commanded him to follow him, is especially commended. ‘To what praise’ said he ‘do you consider me entitled, that you require me to travel to Greece, if I can be compelled to do that to which my will consents not?’ A reply truly full of dignity, and yet his mind was more full of liberty. He wrote this letter also.

CALANUS TO ALEXANDER.

35. “Your friends persuade you to lay hands and even constraint on the Indian philosophers, not even in their dreams beholding our works. Our bodies you may remove from place to place, our souls you cannot compel to do what they do not will, no more than wood or stone to utter sounds. A great fire burns pain into living bodies and begets corruption; on this fire we are, for we are burning alive. There is neither king nor prince who can compel us to do what we have not determined to do. Nor are we like the philosophers of Greece, who have conceived words rather than realities, in order to give celebrity to their opinions; in our case realities are associated with words and words with realities; our acts are swift and our discourses short, we enjoy a delightful freedom in the exercise of virtue.”

36 and 37. Excellent words, but still words; excellent constancy, but that of a man; excellent letter, but that of a philosopher. But amongst us, even maidens through desire of death have mounted even up to heaven by the lofty steps of virtue. Why should I mention Thecla, Agnes, or Pelagia, who sprouting forth as noble tendrils190 have hastened to death as if to immortality? The virgin exulted among lions, and dauntlessly beheld the roaring beasts. And to compare our history with that of the Indian philosophers, what Calanus boasted in words holy Laurence proved by his acts, for he was burnt alive, and surviving the flames said, ‘Turn me and eat me.’ Nor did the youths of the race of Abraham191 or the sons of the Maccabees strive less boldly; the former sung while in the midst of the flames, and the latter, during their punishment, asked not to be spared, but reproached their persecutor in order to enrage him more. The wise man therefore is free.

38. But what can be more sublime than holy Pelagia, who was surrounded by persecutors, but before she came into their presence said; ‘I die willingly, no man shall touch me, no one with wanton look shall defile my chastity, I will carry away with me my modesty, my honour untainted; these ruffians shall reap no profit from their insolence. Pelagia will follow Christ, no man shall deprive her of her liberty, no man shall see her free faith made captive, her illustrious chastity, her inheritance of wisdom. What is enslaved shall remain here, not amenable to any duty.’ Great therefore is the freedom of that pious virgin, who encircled by her persecutors gave way not the least in the midst of these great dangers to her integrity and her life.

39. But he is not free over whom anger reigns, for he is subject to the yoke of sin; for Prov. xxix. 22. stirreth up strife. E.V. an angry man diggeth out sin, and, S. John viii. 34. Whosoever committeth sin, is the servant of sin. Neither is he free who is enslaved to avarice, for he cannot possess his vessel. Neither is he free who seeing his desires and pleasures, fluctuates in his devious course. He is not free who is bowed down by ambition, for he obeys the rule of another. But he is free who is able to say, 1 Cor. vi. 12, 13. All things are lawful unto me, but all things are not expedient, all things are lawful for me, but I will not be brought under the power of any. Meats for the belly, and the belly for meats. He is free who says, 1 Cor. x. 29. For why is my liberty judged of another man’s conscience?

40. Liberty therefore belongs to the wise man not to the fool; for Prov. xxvi. 8. he who binds a stone in a sling is like him who giveth honour to a fool, for he wounds himself, and while brandishing his dart chiefly endangers his own body. Certainly as he is stung by the sling, and by the falling of the stone the evil is increased, so the fall of a fool when he is set at liberty is more rapid. Wherefore the power of a fool is rather to be retrenched than any new liberty added, for slavery is suitable for him. And therefore it is added, Ib. 9. As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools. For as he is wounded by his cups, so is the fool by his deeds. The one by drinking involves himself in sin, the other by acting subjects himself to censure, and by his deeds is drawn into bondage. Paul saw himself Rom. vii. 23. brought into captivity by the law of sin, and therefore, in order to be freed, he fled to the grace of liberty.

41. Fools then are not free, for it is said to them, Ps. xxxii. 10. Be ye not like to horse and mule, which have no understanding, whose mouths must be held with bit and bridle lest they fall upon thee. Great plagues remain for the ungodly; for they have need of these, in order that their folly may be restrained. It is good discipline which requires this, not severity. Further, Prov. xiii. 24. he that spareth his rod hateth his son: for a man’s own sins scourge him still more severely. For heavy is the weight of crime, heavy the scourges of sin; they are heavy as a sore burthen, Ps. xxxviii. 4, 5. they inflict wounds upon the soul, and make the ulcers of the mind to stink.

42. Wherefore let us lay aside this grievous burthen of slavery, let us renounce sensuality, and the evil delights which bind us with the bonds, as it were, of lusts, and fetter us with chains. For these delights profit not the fool, and whoever has given himself to them from his boyhood will abide in bondage; living he will be as dead. Let sensuality then be cut down, let evil delights be pruned away, and let him who has been wanton bid farewell to his former courses. For the vine which has been cut down bears fruit, that which has been partly pruned puts forth leaves, that which has been neglected grows too luxuriantly. Therefore it is written, Prov. xxiv. 30. Like a field is the foolish man, and like a vineyard the man void of understanding; if you leave him alone, he will become desolate. Let us then tend this body of ours, let us chasten it, let us reduce it to subjection, let us not neglect it.

43. For our members are Rom. vi. 13. instruments of righteousness, they are also instruments of sin. If they are raised upwards, they are instruments of righteousness, that sin should not reign in them: if our body has died to sin, transgression will not reign therein, and our members will be free from sin. Let us not therefore obey its lusts, nor Ib. yield our members instruments of unrighteousness unto sin. If you have looked upon a woman to lust after her, your members are the instruments of sin. If you have spoken and solicited her, your tongue and your mouth are instruments of sin. If you have removed the landmarks which your fathers set up, your members are instruments of sin. If you have hasted Ps. xiv. 6. with swift feet to shed the blood of the innocent, your members are instruments of sin.

44. On the other hand, if you have seen a poor man, and taken him into your house, your members are instruments of righteousness. If you have rescued one who was suffering wrong, or one who was being led to execution; if you have cancelled the bond of the debtor, your members are instruments of righteousness. If you have confessed Christ (for Prov. xiv. 7. the lips of knowledge are the instruments of understanding,) your lips are the members of righteousness. He who can say, Job xxix. 15. I was eyes to the blind, and feet was I to the lame, I was a father to the poor, his members are members of righteousness.

45. Being therefore set free from sin, and redeemed, as it were, at the price of the Blood of Christ, let us not be made subject to the bondage of men or of passion. Let us not blush to confess our sins. Behold how free he was who could say, Job xxxi. 33. I feared not the multitude of the people; that I should not confess my sin in the sight of all. For he that confesses his sin is released from servitude, and Prov. xviii. 17. the just accuses himself in the beginning of his speech. Not the free but the just man also; but justice is in liberty and liberty in confession, for as soon as a man shall confess he is absolved. Lastly, Ps. xxxii. 6. I said I will confess my sins unto the Lord, and so Thou forgavest the wickedness of my sin. The delay of absolution depends on confessing, the remission of sins follows closely on confession. He therefore is wise who confesses; he is free whose sin is remitted, for he contracts now no debt of guilt. Farewell: love me as indeed you do, for I also love you.

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LETTER XXXVIII.
A.D. 387.

IN this letter S. Ambrose continues the subject, maintaining that the truly wise man is not only free but rich also, illustrating his statements with instances from the Old Testament.

AMBROSE TO SIMPLICIAN, GREETING.

1. WHEN we lately pointed out, taking our theme from the epistle of the Apostle Paul, that every wise man is free, we seemed to have fallen into philosophical discussion. But afterwards, in reading the epistle of the Apostle Peter, I perceived that every wise man is also rich: and this he says without distinction of sex, for he writes that all a woman’s ornaments consist in a virtuous life, not in costly jewels, 1 S. Pet. iii. 3, 4. Whose adorning, he says, is not that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel, but the hidden man of the heart.

2. Here then are two things, both that there is a man within the man, and that he is rich who seeks not for himself the enjoyment of any riches. And he has well said, the man of the heart, in that the whole man of wisdom is hidden, as is wisdom itself, which is not seen but understood. No one before Peter used such an expression as, the man of the heart; for the outward man consists of many members, but the inward man of the heart is entirely full of wisdom, full of grace, full of beauty.

3. 1 S. Pet. iii. 4. In that, he says, which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. And he is truly rich, who can appear rich in the sight of God, in whose sight the earth is small, the world itself is narrow, but God considers him only to be rich who is rich for eternity, who lays up the fruit not of riches, but of virtues. And who is rich before God but that meek and quiet spirit which is never corrupted? Does not he appear to you to be rich, who possesses peace of mind and the tranquillity of rest? who desires nothing, is not tossed by the storms of lust, despises not old things, seeks not new, so as by his constant desire to become poor in the midst of riches?

4. That peace is truly rich, which Phil. iv. 7. passeth all understanding. Peace is rich, modesty is rich, faith is rich, for Prov. xxviii. 10. to the faithful the whole world is a possession. Simplicity is rich, for there are also the riches of simplicity; for she scrutinizes nothing, has no mean, no suspicious, no deceitful thoughts, but pours herself forth with pure affection.

5. Goodness too is rich, and if a man preserve it he is fed by the riches of the heavenly inheritance. To quote also the more ancient examples of Scripture, Job v. 17–24. Happy, it is said, is the man whom God correcteth. Therefore despise not thou the chastening of the Almighty ... in famine He shall redeem thee from death, and in war from the power of the sword. Thou shalt be hid from the scourge of the tongue; ... the beasts of the field shall be at peace with thee, and thou shalt know that thy tabernacle shall be in peace. For the vices of this flesh being subdued, and those passions which are wont to war against the soul, your tabernacle shall be undisturbed, Gen. xxvii. 37. your house without offence, your seed shall not fail, your posterity shall be as the smell of a fruitful field, your burial as the harvest. Job v. 26. For while others are looking for theirs to fail, the heap of your corn will be carried ripe into the heavenly garners.

6. Ps. xxxvii. 26. Fit it is that the righteous ever lendeth, while the wicked man is in want. He lendeth justice, he lendeth the commandments of God to the poor and needy; but the fool does not possess even that which he believes himself to possess. Do you suppose that he can be said to possess, who brooding over his treasure night and day, is troubled by covetous and wretched anxiety? Such a one truly wants; although to others he appears rich, to himself he is poor, because he who is still grasping after more and desiring more uses not that which he possesses. For where there are no bounds to desire, what profit can there be in riches? No man is rich who cannot carry away with him that which he has, for that which is left behind, is not our own but another’s.

7. Gen. v. 24. Enoch was rich who carried away with him that which he had, and laid up all the riches of his goodness in the heavenly treasure-house; he was Wisd. iv. 11. taken away lest that wickedness should alter his understanding. 2 Kings ii. 11. Elias was rich, who riding in a chariot of fire carried the treasures of his virtues up to the heavenly mansions. Not small were the riches he left to his heir, and yet he himself did not lose them. Who would have called him poor even then, when being himself in need of the sustenance of daily food, 1 Kings xvii. 9. he was sent to the widow that he might be nourished by her, when at his voice the heaven was shut and opened, when at his word the barrel of meal and the cruse of oil failed not for three years, but overflowed; when it was replenished not diminished by use? 2 Kings i. 14. Who would call him poor at whose word there came fire down from heaven, Ib. ii. 8. whom the river impassible by others could not retard, retiring back to its source that the prophet might pass over dry-shod?

8. Ancient history tells us of two neighbours, king Ahab and the poor Naboth; which of these do we believe to be the richer, which the poorer? The one, endowed with the royal support of riches, insatiable and not to be replenished with wealth, coveted the little vineyard of the poor man; the other, despising in his mind the golden fortunes of kings, and imperial treasures, was content with his own vines. Does not he appear richer and more kingly, who was sufficient to himself, and controlled his own desires, coveting nothing that belonged to another? Does not he, on the other hand, appear most needy, in whose eyes his own gold was accounted vile, and another man’s vine precious. But learn for what reason he was most needy: because Job xx. 15. riches unjustly gotten are vomited up again, but Prov. xii. 12. the root of the righteous yieldeth fruit, Ps. xcii. 11. and flourishes like a palm-tree.

9. Is not he more needy than the poor man, who passeth away like a shadow? Ps. xxxvii. 35, 36. To-day the ungodly is in great power, to-morrow he is not, and his place can no more be found. But what is it to be rich, unless it be to abound? But who abounds whose mind is contracted, and therefore straightened, and what abundance can there be in straits? He therefore is not rich who does not abound. Wherefore David says well, Ps. xxxiv. 10. LXX, Vulg. The rich lack and suffer hunger; for although they possessed the treasures of the Divine Scriptures, they still lacked in that they did not understand, and hungered in that they tasted not the food of spiritual grace.

10. Nothing can therefore be richer than the temper of the wise man, nothing poorer than that of the fool. For since the S. Matt. v. 3. kingdom of God belongs to the poor, what can be richer? And therefore the Apostle says well, Rom. xi. 33. O the depth of the riches both of the wisdom and knowledge of God! Well also David, who Ps. cxix. 14. had as great delight in the way of the heavenly testimonies as in all manner of riches. And Moses says expressly, Deut. xxxiii. 23. Naphtali, satisfied with favour. Now Naphtali means when translated, ‘abundance’ or ‘increase.’ So that to be satisfied and to abound go together, but where there is the hunger of desire and insatiable lust, there truly is poverty. But since scarcely any desire of money or of this world can be satisfied, it is added, Ib. 23. full with blessing.

11. It is in accordance with these principles that the Apostle Peter has declared that 1 S. Pet. iii. 3. the ornament of women consists not in gold and silver and apparel, but in the secret and hidden man of the heart. Wherefore let no woman put off the dress of piety, the ornament of grace, the inheritance of eternal life.

Farewell: love me, for I love you.

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LETTER XLI.
A.D. 388.

IN this Letter to his sister S. Ambrose relates the sequel of the affair referred to in the preceding one. That Letter failed to produce the effect which he had hoped for, and so he was driven to fulfil the threat with which he had ended it, and ‘make the Emperor listen to him in the Church.’ He gives his sister a full account of the sermon which he preached before the Emperor, and how he insisted on a promise that the matter should be quashed altogether, before he would celebrate the Eucharist, and how the Emperor at last gave way, and so all ended as he had wished.

THE BROTHER TO HIS SISTER.

1. YOU have kindly written me word, holy sister, that you are still anxious about me, because I told you of my own anxiety; this makes me wonder that you have not received the letter, in which I told you that tranquillity had been restored to me. Complaints had been made that a synagogue of the Jews had been burnt by the Christians, at the instigation of their Bishop, and also a conventicle of the Valentinians; and while I was at Aquileia a decree was issued that the synagogue should be rebuilt by the Bishop, and that the monks who had set fire to this building of the Valentinians should be punished. Wherefore, when I found that my personal endeavours were of little avail, I wrote and despatched a letter to the Emperor, and on his going to the Church, I delivered this discourse.

2. In the book of the Prophet it is written, Jer. i. 11. Take to thyself the rod of an almond tree; and with what intent the Lord said this to the prophet we ought to consider, for it was not written without a purpose, and we also read in the Pentateuch that the rod of Aaron the priest, Num. xvii. 8. budded after being long laid up. Now the rod seems to signify that prophetic or sacerdotal authority ought to be unswerving, and to exhort rather to what is useful than to what is pleasing.

3. And the reason why the prophet is bidden to take the rod of an almond is this, that the fruit of this tree has a bitter rind and hard shell, while its inside is juicy, and so in like manner the prophet should hold out what is hard and bitter, and not shrink from declaring painful things. So too with the priest: his teaching may seem bitter for a time to some, and, like Aaron’s rod, may for a long while be laid up in the ears of dissemblers, yet afterwards, when it is thought to have withered, it puts forth buds.

4. Hence the Apostle says, 1 Cor. iv. 21. What will ye, shall I come unto you with a rod, or in love, and in the spirit of meekness. First he speaks of a rod, and as with the rod of an almond tree had smitten the wanderers, that he might afterwards comfort them 2 Cor. ii. 10. with the spirit of meekness. Just so did meekness restore the man whom the rod had driven from the Divine sacraments. To his disciple too he gave the same injunctions, 2 Tim. iv. 2. Reprove, beseech, rebuke. Here are two harsh terms and one gentle; but they are only harsh, that they may themselves be softened. For like as bitter food or drink becomes sweet to these bodies which are laden with excess of gall, and on the other hand sweet repasts are bitter to them, so also when the mind is wounded it languishes under the flattering touch of pleasure, but is healed again by the bitterness of correction.

5. Thus much let it suffice to have gathered from the lesson from the Prophets, let us next consider what that from the Gospel would teach us: S. Luke vii. 36–38. And one of the Pharisees desired the Lord Jesus that He would eat with him; and He went into the Pharisee’s house and sat down to meat. And behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house brought an alabaster box of ointment, and stood at His feet behind Him weeping. And then the passage was recited as far as the words, Thy faith hath saved thee, go in peace. How simple, I added, are the words of this Gospel lesson, how profound its counsels! Wherefore, seeing that it is spoken by the Is. ix. 6. great Counsellor, let us consider its depth.

6. Our Lord Jesus Christ believed that kindness has a greater power of constraining and inciting men to do what is right than fear; and that love avails more for correction than terror. And so, when He came on earth by the Virgin’s womb, He first sent His free grace, forgiving our sins in baptism to make us more grateful to Him. Then if we will repay Him with such services as befit grateful men, He has declared by this example that He will give fresh gifts of grace to every man. Had He only remitted to us our first debt, He would have seemed cautious rather than merciful, more heedful of our amendment than munificent in His rewards. To allure is merely the cunning of a narrow mind, but it is befitting to God that those whom He has invited by grace He should lead forward by the increase of that grace. And so He first bestows on us His gifts in baptism, and afterwards if we serve him faithfully gives more abundantly. And so the benefits of Christ are both the incentives and the rewards of virtue.

7. Let no man be alarmed at the word creditor. We were indeed under an unforgiving creditor, who could not be satisfied by anything less than the death of his debtor; then the Lord Jesus came and found us burthened with a heavy debt. This debt no man could satisfy by his natural innocence; I had nothing of my own wherewith to purchase my freedom, and therefore He bestowed on me a new kind of acquittance; He made me debtor to Himself, seeing I had no means of discharging my debt. Now we became debtors not by nature but by our own fault; by our sins we contracted heavy debts, so that we who were free came under a bond; for he is a debtor who has received of his creditor’s money. Now sin is from the devil, this is the money which belongs to the wicked one as his patrimony; for as virtues are the treasure of Christ, so crimes are the riches of the devil. He had brought the human race under the perpetual slavery of an inherited liability by that heavy debt which our improvident ancestor transmitted by inheritance to his posterity. But then the Lord Jesus came, He gave His life for the life of all, and shed His blood for the blood of all.

8. Thus we have changed our creditor, not discharged our debt, nay we may even say we have discharged it, for although it remains, our bond is cancelled, the Lord Jesus having Is. xlix. 9. said to the prisoners, Go forth; to them that are in darkness, Shew yourselves; your sins therefore are forgiven. Thus He has forgiven all, nor is there any one to whom He has not shewn mercy. For so it is written, that He has Col. ii. 13, 14. forgiven all trespasses; blotting out the hand-writing of the ordinances that was against us. Why then do we hold the bonds of others? why would we exact our claims from others when we have obtained remission of our own? He Who has shewn mercy to all requires of each of us that what he remembers to have been remitted to himself he should himself remit to others.

9. Beware lest you begin to incur heavier blame as a creditor than you did as a debtor; S. Matt. xviii. 23. et seq. as that servant in the Gospel to whom his Lord forgave all his debt began to exact from his fellow servant what he himself had not paid; wherefore his Lord was wroth, and exacted from him with the greatest severity what he had before remitted to him. Let us beware therefore lest the same evil befal us, lest by not remitting our debts we also be called on to pay what had been forgiven us, for so it is written in the words of the Lord Jesus, Ib. 35. So likewise shall My heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. Let us then forgive small things to whom great have been forgiven, and understand that the more we forgive the more acceptable we shall be to God, for we are so much the more acceptable to God the more we have been forgiven.

10. Further, when the Pharisee was asked by our Lord, S. Luke vii. 42. Which of them loved him most, he answered, Ib. 43. I suppose that he to whom he forgave most. Whereupon the Lord said, Thou hast rightly judged. The Pharisees judgment is praised, but his affection is blamed. Of others he judges correctly, but what he believes of others, he does not believe in his own case. Thus you hear the Jew praising the discipline of the Church, praising its true graces, honouring its priests; but when you exhort him to believe he refuses to do so, and thus follows not himself what he praises in us. His eulogy then is not complete, though Christ has said to him, Thou hast rightly judged, for Cain also offered rightly, but did not divide rightly, wherefore God said unto him, Gen. iv. 7. If thou offer rightly, but divide not rightly, thou hast sinned; be still. And so this man offered rightly, because he judges that Christ, having forgiven Christians many sins, ought to be more earnestly loved by them; but he has not divided rightly, because he believes that He Who remitted the sins of men could possibly be ignorant of them.

11. And therefore He says to Simon, S. Luke vii. 44. Seest thou this woman? I entered into thine house, thou gavest Me no water for My feet, but she hath washed My feet with tears. We are all one body of Christ, the Head is God, and we are the members: some perhaps as the Prophets, may be the eyes; others the teeth, as the Apostles, who have filled our hearts with the food of the Evangelical preaching, and of whom it is written, Gen. xlix. 12. His eyes shall be red with wine, and his teeth white with milk. They are His hands who perform good works: His belly are they who bestow the strength of nourishment on the poor: Some too are His feet also, and would that I might be counted worthy to be even His heel. He then who pardons the very lowest their sins, pours water on the feet of Christ, and while he frees only the mean, yet washes the feet of Christ Himself.

12. He also pours water on the feet of Christ who cleanses his conscience from the pollution of sin; for Christ walks in the breast of each of us. Beware then lest your conscience be defiled, or you thus begin to stain the feet of Christ. Beware lest He encounter the thorn of wickedness within you, whereby His heel as He walks in you may be wounded. The reason why the Pharisee did not pour water on the feet of Christ was because his soul was not clean from the stain of wickedness. How could he cleanse his conscience, who had not received that water which Christ gives? But the Church has that water, and the Church has tears, the waters of Baptism and the tears of penitence. For faith, which mourns for former sins, is also wont to avoid fresh ones, wherefore Simon the Pharisee as he had no water so neither had he tears. For how could he have them, who did no penance? but as he believed not in Christ so neither had he tears. Had he had them, he would have washed his eyes that he might see Christ, Whom as yet, when he first sat down, he saw not. For had he seen Him, he would not have doubted of His power.

13. Nor had the Pharisee hair, in that he knew not the Nazarite; but the Church had hair, and she sought for the Nazarite. Hairs are considered a superfluous part of the body, but if they are anointed they send forth a good smell, and are an ornament to the head, but if not anointed with oil they grow heavy. So likewise riches are a burthen, if you know not how to use them, if you sprinkle them not with the odours of Christ. But if you feed the poor, if you wash and cleanse their filth, their wounds, you have truly wiped the feet of Christ.

14. S. Luke vii. 45. Thou gavest Me no kiss, but this woman, since the time I came in, hath not ceased to kiss My feet. A kiss is the sign of love. But how could the Jew possess this, who knew not peace, who received not peace from Christ when He said, S. John xiv. 27. Peace I leave with you, My peace I give unto you? This kiss belongs then not to the Synagogue but to the Church, to her who looked for Him, who loved Him, who said, Cant. i. 2. Let Him kiss me with the kisses of His mouth. For the ardour of that lingering desire, which had grown with waiting for the Lord’s coming, she sought slowly to quench by His kiss, and to satisfy her thirst by this gift. Wherefore the holy Prophet says, Ps. li. 17. Thou shalt open my lips, and my mouth shall shew Thy praise. He then who praises the Lord Jesus kisses Him; and he who praises surely believes in Him. Thus David Himself says, Ib. cxvi. 10. I believed, and therefore have I spoken; and before, Ib. lxxi. 8. Let my mouth be filled with Thy praise, and let me sing of Thy glory.

15. Concerning the gift of special grace the same Scripture also teaches thee that he who receives the Spirit kisses Christ, for the holy Prophet says, Ib. cxix. 131. I opened my mouth, and drew in the spirit206. He then kisses Christ, who confesses Him; Rom. x. 10. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. He kisses the feet of Christ, who, reading the Gospel, recognizes the acts of the Lord Jesus, and admires them with pious affection; thus religiously kissing, as it were, the Lord’s steps as He walks. We kiss Christ then with the kiss of Communion; S. Matt. xxiv. 15. Whoso readeth let him understand.

16. But how can the Jew have this kiss? For as he believed not in His Advent, so neither did he believe in His Passion, for how can that man believe that He suffered, who believes not that He came? Hence the Pharisee had no kiss save haply that of the traitor Judas. But neither had Judas this kiss, and therefore when he would have shewn to the Jews that kiss which was the concerted sign of his betrayal, the Lord says to him: S. Luke xxii. 48. Judas, betrayest thou the Son of man with a kiss? that is, ‘Thou offerest a kiss, though thou hast not the love that the kiss should express, thou offerest a kiss who art ignorant of the mystical meaning207 of the kiss.’ What is required is not the kiss of the lips, but of the heart and mind.

17. But you will say that he kissed the Lord. True it is he kissed Him with his lips, and this kiss the Jewish people has, wherefore it is said, S. Matt. xv. 8. This people honoureth Me with their lips, but their heart is far from Me. Wherefore he has not the kiss who has not faith and charity; for by a kiss is conveyed the force of love. Where love is not, nor faith, nor charity, how can there be any sweetness in kisses?

18. Now the Church ceases not to kiss the feet of Christ, and therefore in the Cant. i. 1. Song of songs she asks not for one but many kisses; like holy Mary she is attentive to all His discourses, she receives all His words, when the Gospel is read, or the Prophets; she S. Luke ii. 51. keeps all His sayings in her heart. The Church, alone, then, as being the spouse, has kisses, for a kiss is, as it were, the pledge of marriage and the privilege of wedlock. How can the Jew have kisses who believes not in the Spouse, who knows not that He is already come?

19. Nor is it kisses alone that he lacks, but oil also, wherewith to anoint the feet of Christ, for if he had had oil he would before now have bowed down his neck. For Moses says, Exod. xxxiv. 9. It is a stiff-necked people; and the Lord says that S. Luke x. 31, 32. the priest and levite passed by on the other side, nor did either of these pour oil and wine into the wounds of him who had been wounded by robbers; had they possessed this oil they would have poured it into their own wounds. But Isaiah says, Is. i. 6. They cannot apply ointment nor oil nor bandage.

20. But the Church has oil wherewith she dresses the wounds of her children, that the hardness of the wound may not sink inwards; she has oil, which she has received secretly. With this oil Asher has washed his feet, as it is written, Deut. xxxiii. 24. A blessed son is Asher; and he shall be acceptable to his brethren, dip his foot in oil. With this oil therefore the Church anoints the necks of her children, that they may receive the yoke of Christ; with this oil she has anointed the martyrs to purify them from the dust of this world; with this oil she has anointed confessors, that so they might not yield to labour, or sink down through weariness, or be overwhelmed by the waves of this world; it is for the purpose of refreshing them with spiritual oil that she has thus anointed them.

21. The Synagogue possesses not this oil, for she hath not the olive, Gen. viii. 11. she did not recognize that dove which brought back the olive branch after the deluge. This same dove afterwards descended, when Christ was being baptized, and abode upon Him, as John testifies in the Gospel, saying, S. John i. 32. I saw the Spirit descending from heaven like a dove, and it abode upon Him. But how could he see the dove, who saw Him not upon whom the Spirit descended as a dove?

22. So then the Church both washes the feet of Christ, and wipes them with her hair, and anoints them with oil, and pours ointment upon them, in that she not only tends the wounded and comforts the weary, but also sprinkles over them the sweet odours of grace. Nor is it upon the rich and powerful only that she sheds this grace, but on men of low birth also, she weighs all in an equal balance, she receives all in the same bosom, and cherishes them in the same lap.

23. Christ died once, and was buried once, nevertheless He daily desires that ointment should be poured upon His feet. Now what are these feet of Christ whereon we pour ointment? The feet of Christ are they of whom He saith Himself, S. Matt. xxv. 40. Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me. These feet that woman in the Gospel tends208, and washes with her tears, when the lowest have their sins remitted, their faults washed away, their pardon granted. These feet he kisses who loves even the lowest of the holy congregation. These feet he anoints with ointment, who imparts even to the weaker brethren the graces of His meekness. In these the martyrs, in these the Apostles, in these the Lord Jesus Himself declares that He is honoured.

24. Thou seest what instruction the Lord imparts, how by His example He stimulates thee to devotion; for He instructs by His censure. And He thus accuses the Jews, Micah vi. 3, 4. O My people, what have I done unto thee, and wherein have I wearied thee? testify against Me. For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; adding, and I sent before thee Moses, Aaron, and Miriam. Ib. 5. and
Num. xxiii. 2. Remember what Balak devised against thee, he, that is, who sought the aid of enchantments, but I suffered him not to hurt thee. Truly thou wert oppressed while sojourning in foreign lands, thou wert laden with heavy burthens: I sent Moses Aaron and Miriam before thy face, and he who had spoiled the strangers was himself despoiled. Thou, who hadst lost thine own goods gainedst others, thou wert delivered from the enemies that surrounded thee, Exod. xiv. 29. and in the midst of the waters thou sawest in safety the death of thine enemies, for the same wave which had separated and carried thee forward flowed back again and drowned the Egyptians. When thou wert in want of food while journeying through the wilderness, did I not Ib. xvi. 4. rain bread from heaven for thee, and scatter food around thee, whereon thou wentest? Did I not subdue all thy enemies and bring thee into the region of Num. xiii. 24. the cluster of grapes? Did I not deliver up to thee Ib. xxi. 24. Sihon (which means ‘proud’) king of the Amorites (that is, chief of them that provoked thee); did I not also Joshua viii. 23. deliver to thee alive the king of Ai, whom, subject to the sentence of the ancient curse, Ib. 29. thou nailedst to the wood and hangedst upon a tree? What shall I say of the Josh. x. 26. slaughter of the hosts of the five kings, who strove to exclude thee from the promised land? Micah vi. 8. And what doth the Lord require of thee, o man, for all these things, but to do justly and to love mercy, and to walk humbly with thy God?

25. And to king David himself, that meek and holy man, what was His expostulation by the prophet Nathan? I chose thee, He says, the youngest among thy brethren; I filled thee with the spirit of meekness; by the hand of Samuel, in whom was My Spirit and My Name, 2 Sam. xii. 7. I anointed thee king. And from an exile I made thee a conqueror, taking out of the way that former king whom an evil spirit instigated to persecute the priests of the Lord. Upon thy throne I set one of thy seed not so much as an heir as a colleague. I made even strangers subject to thee, that they who resisted might serve thee, and wilt thou deliver My servants into the hands of My enemies, wilt thou take away that which was My servant’s, whereby both thou wilt be branded with sin, and My adversaries will have whereof to glory?

26. Seeing therefore, O Emperor, (for I will now not only discourse of you but address myself to you) how severe the Lord’s censures are wont to be, you must take care, in proportion as you become more illustrious, to submit so much the more humbly to your Maker. For it is written: When the Lord thy God shall have brought thee into a foreign land, and thou shalt eat the fruits of others, say not, Deut. ix. 4. ‘By my own strength and righteousness I obtained these things,’ but, ‘The Lord God gave them to me, Christ in His mercy conferred them on me,’ and therefore by loving His body, that is, the Church, pour water on His feet and kiss His feet; S. John xii. 5. thus shalt thou not only absolve those who have been taken in sin, but in giving to them peace you will bring them into concord and restore to them rest. Pour ointment on His feet, that the whole house wherein Christ sits at meat may be filled with the odour of thy ointment, and let all who sit at meat with Him rejoice in thy fragrance; that is to say, pay such regard even to the lowest, that in their absolution the Angels may rejoice, S. Luke xv. 10. as they do over one sinner that repenteth, the Apostles may be glad, the Prophets may exult. For 1 Cor. xii. 21. the eye cannot say unto the hand, I have no need of thee, nor the head to the feet, I have no need of you. Since therefore each member is necessary, do thou protect the whole body of the Lord Jesus, that He also of His divine mercy may protect thy kingdom.

27. On my coming down he says to me, ‘You have been preaching at me to-day.’ I replied that in my discourse I had his benefit in view. He then said, ‘It is true, I did make too harsh a decree concerning the reparation of the synagogue by the Bishop, but this has been rectified. As for the monks, they commit many crimes.’ Then Timasius, one of the Generals-in-chief209, began to be very vehement against the monks. I replied to him, ‘With the Emperor I deal as is fitting, because I know that he fears God, but with you, who speak so rudely, I shall deal differently.’

28. After standing for some time, I said to the Emperor, ‘Enable me to offer for you with a safe conscience, set my mind at rest.’ The Emperor sat still, and nodded, but did not promise in plain words; then, seeing that I still remained standing, he said that he would amend the order. I said at once that he must quash the whole enquiry, for fear the Count210 should make it an opportunity for inflicting wrong on the Christians. He promised that it should be done. I said to him, ‘I act on your promise,’ and repeated the words again. ‘Do so’ said he. Then I went to the altar; but I would not have gone, if he had not given me his distinct promise. And indeed so great was the grace attending the oblation, that I myself was sensible that this favour he had granted was very acceptable to our God, and that the divine Presence had not been withheld. Then all was done as I wished.

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LETTER XLII.
A.D. 389.

IN this, their reply to Siricius, drawn up in all probability by S. Ambrose himself, the Council of Milan thank him for his care, and announce that they have followed his example and condemned Jovinian and his followers in the same way. They dwell upon his errors, particularly on his disparagement of virginity, on his denial of the virginity of our Lord’s Mother, on his contempt of widowhood, and of fasting, and condemn him as a follower of Manes. They argue in especial detail against his argument with regard to the Virgin Mary, which differs from that of Helvidius and other assailants of the ἀεὶ πάρθενος.

TO THEIR LORD, THEIR DEARLY BELOVED BROTHER, POPE SIRICIUS, AMBROSE, SABINUS, BASSANIUS, AND THE REST SEND GREETING.

1. IN your Holiness’ Letter we recognized the vigilance of a good shepherd, for you faithfully guard the door which has been entrusted to you, and with pious solicitude watch over the fold of Christ, being worthy to be heard and followed by the sheep of the Lord. Knowing therefore the lambs of Christ, you will easily discover the wolves, and meet them as a wary shepherd, so as to keep them from scattering the Lord’s flock by their unbelieving life and dismal barking.

2. We praise you for this, our Lord and brother dearly beloved, and join in cordial commendations of it. Nor are we surprised that the Lord’s flock was terrified at the rage of wolves in whom they recognized not the voice of Christ. For it is a savage barking to shew no reverence to virginity, observe no rule of chastity, to seek to place every thing on a level, to abolish the different degrees of merit, and to introduce a certain meagreness in heavenly rewards, as if Christ had only one palm to bestow, and there was no copious diversity in His rewards.

3. They pretend that they are giving honour to marriage. But what praise can rightly be given to marriage if no distinction is paid to virginity? We do not deny that marriage was hallowed by Christ, for the Divine words say, S. Matt. xix. 5. And they twain shall be one flesh, and one spirit, but our birth precedes our calling, and the mystery of the Divine operation is much more excellent than the remedy of human frailty. A good wife is deservedly praised, but a pious virgin is more properly preferred, for the Apostle says, 1 Cor. vii. 38. He that giveth his virgin in marriage doeth well, but he that giveth her not in marriage doeth better; Ib. 34. for the one careth for the things of the Lord, the other for the things of the world. The one is bound by the chains of marriage, the other is free from chains; the one is under the Law, the other under Grace. Marriage is good, for thereby the means of continuing the human race has been devised, but virginity is better, for thereby the heritage of the heavenly kingdom is regained, and the mode of attaining to heavenly rewards discovered. By a woman care entered the world; by a virgin salvation was brought to pass. Lastly, Christ chose virginity as His own special gift, and displayed the grace of chastity, thus making an exhibition of that in His own person which in His Mother He had made the object of His choice.

4. How great is the madness of their dismal barkings, that the same persons should say that Christ could not be born of a virgin, and yet assert that women, after having given birth to human pledges, remain virgins? Does Christ grant to others what, as they assert, He could not grant to Himself? But He, although He took on Him our flesh, although He was made man that He might redeem man, and recal him from death, still, as being God, came upon earth in an extraordinary way, that as He had said, Isa. xliii. 19. Behold I make all things new, so also He might be born of an immaculate virgin, and be believed to be, as it is written, S. Matt. i. 23. God with us. But from their perverse ways they are induced to say ‘She was a virgin when she conceived, but not a virgin when she brought forth.’ Could she then conceive as a virgin, and yet not be able to bring forth as a virgin, when conception always precedes, and birth follows?

5. But if they will not believe the doctrines of the Clergy, let them believe the oracles of Christ, let them believe the admonitions of Angels who say, S. Luke i. 37. For with God nothing shall be impossible. Let them give credit to the Creed of the Apostles, which the Roman Church has always kept and preserved undefiled. Mary heard the voice of the Angel, and she who before had said Ib. 34. How shall this be? not asking from want of faith in the mode of generation, afterwards replied, Ib. 38. Behold the handmaid of the Lord, be it unto me according to thy word. This is the virgin who conceived, this the virgin who brought forth a Son. For thus it is written, Behold a Virgin shall conceive and bear a Son; declaring not only that she should conceive as a virgin, but also that she bring forth as a virgin.

6. But what is that Ezek. xliv. 1, 2. gate of the sanctuary, that outward gate which looketh towards the East, which remains shut, and no man, it is said, shall enter in by it but the Lord, the God of Israel. Is not Mary this gate, by whom the Saviour entered into the world? This is the gate of righteousness, as He Himself said, S. Matt. iii. 15. Suffer us to fulfil all righteousness. Blessed Mary is the gate, whereof it is written that Ezek. xliv. 2. the Lord hath entered in by it, therefore it shall be shut after birth; for as a virgin she both conceived and brought forth.

7. But why should it be incredible that Mary, contrary to the usage of natural birth, should bring forth and yet remain a virgin; when contrary to the usage of nature, Ps. cxiv. 3. the sea saw and fled, and the floods of Jordan retired to their source. It should not exceed our belief that a virgin should bring forth, when we read that Exod. xvii. 6. a rock poured forth water, Ib. xiv. 22. and the waves of the sea were gathered up like a wall. Nor need it, again, exceed our belief that a man should be born of a virgin, Numb. xx. 11. when a running stream gushed forth from the rock, 2 Kings vi. 6. when iron swam upon the waters, S. Matt. xiv. 26. and a man walked upon them. If therefore the waves carried a man, could not a virgin bring forth a man? But what man? Him of Whom we read, Is. xix. 20, 21. The Lord shall send them a Man Who shall deliver them; and the Lord shall be known to Egypt. Wherefore in the old Testament Exod. xv. 20. a Hebrew virgin led the people through the sea, in the New Testament a royal virgin was elected to be a heavenly abode for our salvation.

8. But what more? let us also subjoin the praises of widowhood, since in the Gospel next after that most illustrious birth from a virgin, comes the widow Anna; she who S. Luke ii. 36, 37. had lived with an husband seven years from her virginity; and she was a widow of about fourscore and four years, which departed not from the temple, but served with fastings and prayers night and day.

9. And fitting it is that these men should despise widowhood, which is wont to keep fasts, for they regret that they should have been mortified by these for any time, and avenge the wrong they inflicted on themselves, and by daily banquets and habits of luxury seek to ward off the pain of abstinence. They do nothing more rightly than in thus condemning themselves out of their own mouth.

10. But they even fear lest their former fasting should be reckoned against them. Let them choose whichever they like: if they ever fasted, let them repent of their good work, if never, let them confess their own intemperance and luxury. And so they assert that Paul was a teacher of excess. But who can be a teacher of temperance if he was a teacher of excess, 1 Cor. ix. 27. who chastised his body and brought it into subjection, and recorded his performance of the service he owed to Christ 2 Cor. vi. 5. by many fastings; and this not for the purpose of praising himself and his doings, but that he might teach us, what example to follow. Did he then teach excess who said, Col. ii. 20. sqq. Why, as though living in the world, are ye subject to ordinances? Touch not, taste not, handle not, which all are to perish with the using; who also says, Not in indulgence of the body, not in any honour to the satisfying and love of the flesh, not in the lusts of error; but in the Spirit by Whom we are renewed.

11. If what the Apostle has said is not enough, let them hear the Prophet saying, Ps. lxix. 10. I chastened myself with fasting. He therefore who fasts not is uncovered and naked and exposed to wounds. And if Adam had clothed himself with fasting Gen. iii. 7. he would not have been found to be naked. Jonah iii. 5. Nineveh delivered itself from death by fasting. And the Lord Himself says, S. Matt. xvii. 21. This kind goeth not out but by prayer and fasting.

12. But why need we say more to our master and teacher? seeing that these persons have now paid the worthy price of their perfidy, who have on this account come even hither, that no place might remain where they were not condemned; who have proved themselves to be truly Manichees, by not believing that He came forth from a virgin. What madness is this, almost equal to that of the modern Jews? If He is not believed so to have come, neither is He believed to have taken upon Him our flesh, therefore He was seen only in figure, He was crucified only in figure. But He was crucified for us in truth, He is in truth our Redeemer.

13. He is a Manichee who denies the truth, who denies that Christ came in the flesh; and therefore the remission of sins is not their’s; but it is the impiety of the Manichees which both the most merciful Emperor has abhorred215, and all who saw them have fled from as a plague. Witnesses thereof are our brethren and fellow-presbyters, Crescens, Leopardus, and Alexander, fervent in the Holy Spirit, by whose means they have been exposed to common execration, and driven as fugitives from the city of Milan.

14. Wherefore you are to know that Jovinian, Auxentius, Germinator, Felix, Plotinus, Genialis, Martianus, Januarius and Ingeniosus, whom your Holiness has condemned, have also, in accordance with your judgment, been condemned by ourselves.

May our Almighty God keep you in safety and prosperity, Lord and brother most beloved.

Here follows the subscription.

I Eventius216, Bishop, salute your Holiness in the Lord, and have subscribed this Epistle.

MAXIMUS, Bishop.

FELIX, Bishop.

BASSIANUS, Bishop.

THEODORUS, Bishop.

CONSTANTIUS, Bishop.

By command of my lord Geminianus Bishop, and in his presence, I Aper, Presbyter, have subscribed.

Eustasius, Bishop, and all the Orders have subscribed.

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LETTER XLIV.
A.D. 389.

S. AMBROSE here first dwells on the distinction between God and the Universe which is His work. He then speaks of the six days of Creation, and of the mystical meaning of the numbers seven and eight, applying various passages of Scripture in which they occur, and bringing forward analogies from nature.

AMBROSE TO HORONTIANUS.

1. YOU have done well to mark the prophet’s distinction between the Creator and His works, or rather, God’s own distinction; for Moses wrote not of himself, but by inspiration and revelation, particularly in what relates to the formation of the world. For the One being impassible, the other liable to suffering, he has referred that which was impassible to God the Creator, but the passible part, without life or motion of its own, but receiving life and motion and form from its Creator, he has assigned to the world; and as this world, after its creation, ought not to be left without a ruler, or unprotected by any father, he therefore plainly describes the invisible God as the Ruler and Governor of this visible world. 2 Cor. iv. 18. For the things which are seen are temporal, but the things which are not seen are eternal.

2. He therefore states the creation of the world to have taken place in six days, not that God required time to form it in, for He can do in a moment what He wills, for Ps. cxlviii. 5. He spake the word, and they were created, but because things which are made, need some certain order, and order requires both time and number. And especially for the purpose of giving us a model for our works has He observed a certain number of days and certain seasons; for we also require time wherein to do aught perfectly, so as not to be precipitate in our counsels and works; nor to neglect their proper order. For when we read that God, as Scripture tells us, has Ps. civ. 24. made all things in wisdom, and by a certain counsel disposition and order, it is agreeable to reason that He should first have made the heavens which are the most beautiful; it is fitting also that we should first raise our eyes thither and conceive that it behoves us to aim at arriving thither, and that we should consider that it is to be preferred to all earthly habitations.

3. Wherefore in six days He created the world, Gen. ii. 2. on the seventh day He rested from His works. The number seven is good, and we treat it not according to the manner of Pythagoras and other philosophers, but according to the form and divisions of spiritual grace, Is. xi. 2. for the prophet Isaiah has set forth the seven principal virtues of the Holy Spirit. This sacred seven, like the venerable Trinity of the Father Son and Holy Ghost, knows neither time nor order, and is the origin of number, not bound by any of its laws. Wherefore as the heaven the earth and the sea were formed in honour of the eternal Trinity, and also the sun moon and stars, so in like manner we observe that it is according to this sevenfold circle of spiritual virtues, and this swiftly revolving orbit of Divine operation, that a certain sevenfold ministry of planets, whereby this world is illuminated, has been created. And their service is said to agree with the number of these stars, which are fixed, or, as they are called in Greek, ἀπλανεῖς219. The North has likewise received its Latin name (Septemtrio) from being irradiated by seven stars, upon the brightness of which as their guide pilots are said specially to fix their gaze.

4. And this peculiar property has come down from heaven to earth; for not to speak of the sevenfold fashion of the head, in the two eyes, the two ears and nostrils, and the mouth whereby we enjoy the taste of great sweetness, how wonderful is it that in the seventh month most men are conceived, and he that is afterwards born receives at that time the commencement of his vital course. But in the eighth month we perceive that by a natural law the season of bringing forth is suspended, and if some fatal compulsion has opened the barriers of the womb, the danger both of the mother and her offspring is nigh at hand.

5. But he who is born on the seventh day, although he be born well, is born to labour, but he who on the eighth day, obtains the mysteries of regeneration, is consecrated by grace, and called to the inheritance of the celestial kingdom. Great in the virtues of the Spirit is the grace of the holy number seven, but the same grace answers to the number seven, and consecrates the number eight. In the first we have the name, but in the latter the fruit, and therefore the grace of the Spirit, conferred on the eighth day, restored to Paradise those whom their own fault had banished.

6. The Old Testament too knew this number eight which in Latin we call the Octave, for the preacher says, Eccles. xi. 2. give a portion to seven and also to eight. The number seven belongs to the Old Testament, the number eight to the New, for then Christ rose, and the day of new salvation shone upon all. This is the day whereof the Prophet says, Ps. cxviii. 24. This is the day which the Lord hath made, let us rejoice and be glad in it: for on that day the brightness of full and perfect circumcision was infused into the hearts of men. On this account the Old Testament also gave a part to eight in the solemnity of circumcision. But this still lay in darkness: then came Mal. iv. 2. the Sun of righteousness, and by the consummation of His passion revealed His rays of light; these He unfolded to all, and opened the brightness of eternal life.

7. These then are that seven and eight whereof Hosea says that by that number he purchased to himself, and acquired the fulness of faith, for thus it is written, Hosea iii. 2. So I bought her to me for fifteen pieces of silver, and for an homer of barley, and an half homer of barley, and a measure of wine220. But in the former verses God had commanded him to hire to himself an harlot, and it is manifest that he did so, in that he has mentioned the price of her hiring. Now the fifteen pieces of silver are made up of the numbers seven and eight, wherefore they represent these numbers. And by the price of the two Testaments, that is, of perfect faith, the prophecy hath received the consummation of its faith and the Church her fulness. For by the first Testament the people of Israel were gained, by the second the heathen and Gentiles. And so by a perfect faith the harlot is hired, seeking herself a consort either among the Gentiles, or from the adulterous people of the Jews, who had deserted their Lord, the Author of their virgin faith, and spread their congregations over the breadth of the whole world.

8. With regard to the words, an homer of barley, and half an homer of barley, in the homer we have a full measure, in the half homer the measure is but partly full; fulness in the Gospel, half-fulness in the Law, as we read in our Lord’s own words, S. Matt. v. 17. I am not come to destroy the law, but to fulfil the law. And in another place the Lord says by the prophet Micah, Micah v. 5. Then shall there be peace in the land of Israel, when the Assyrian shall come into his land; and there arose against him seven shepherds, and eight bites221 of men. For the faithful people will then enjoy perfect peace and be freed from all temptations and vanities, when peace and grace shall have shut out the vanity of this world from our hearts, the peace, that is, of the Old, the grace of the New Testament.

9. The seven shepherds are the precepts of the law, whereby the flock not yet endued with reason are led through the wilderness by the rod of Moses, and governed. The eight bites of man are the commandments of the Gospel, and the words of the Lord’s mouth. Rom. x. 10. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Those bites are good whereby we have tasted the gift of eternal life, and in the Body of Christ have received the remission of sins. In the Old Testament the bite of death is bitter, wherefore it is said, Isa. xxv. 8. Prevailing death has devoured222. In the New Testament sweet is the taste of life, which has swallowed up death, wherefore the Apostle says, 1 Cor. xv. 54, 55. Death is swallowed up in victory. O death, where is thy sting, O grave, where is thy victory?

10. Moreover, to use the testimony of the Apostles, when God made man, Heb. iv. 4. He rested from all His works on the seventh day. But when the Jews wilfully disobeyed the commands of their God, the Lord said, Ib. 3. If they shall enter into My rest. And therefore the Lord appointed another day, whereof He says, Ps. xcv. 8. To-day if ye will hear My voice. For in general Scripture speaks of two days, yesterday and to-day, of which it is said, Heb. xiii. 8. Jesus Christ the same, yesterday to-day and for ever. On the first day the promise is made, on the second it is fulfilled. But since on the former day neither Moses nor Joshua brought the people into their rest, Christ, to Whom the Father said, This day have I begotten Thee, has brought them in to-day, for by His Resurrection Jesus has obtained peace for His people. The Lord Jesus is our rest; Who says, S. Luke xxiii. 43. To-day shalt thou be with Me in Paradise. For rest is in heaven, not on earth.

11. Why then need I watch the rising and setting of the stars, at whose rising the fallows should be ploughed up and pierced by the hard plough-shares, and at whose setting the fruitful crop should be cut down by the sickle? One star suffices for me in the place of all others, Rev. xxii. 16. the bright and morning Star, at Whose rising was sown the seed not of corn but of martyrs; when Rachel wept for her children, and offered in the stead of Christ her children washed in her own tears. The setting of this Star raised from the tomb not the senseless relics of the funeral pile, but the triumphant bands of the re-animated dead.

12. Let then this number seven be observed by us, seeing that the life of man passes through seven stages to old age, as Hippocrates the teacher of medicine has explained in his writings. The first age is infancy, the second boyhood, the third youth, the fourth adult age, the fifth manhood, the sixth fulness of years, the seventh old age. Thus we have the infant, the boy, the youth, the young man, the man, the elder, the aged.

13. Solon however made ten periods of life, each of seven years; so that the first period, or infancy, should extend to the growth of the teeth, to chew its food, and utter articulate words so as to seem intelligible; boyhood again extends to the time of puberty and of carnal temptation; youth to the growth of the beard; adult age lasts until virtue has attained its perfection; the fifth is the age of manhood, fitted, during its whole course, for marriage; the sixth belongs also to manhood, in that it is adapted to the combat of prudence, and is strenuous in action; the seventh and eighth period also exhibit man ripe in years, vigorous in faculties, and his discourse endowed with a grace of utterance not unpleasing; the ninth period has still some strength remaining, and in speech and wisdom are of a chastened kind; the tenth period fills up the measure, and he who has strength to reach it, will after a full period of years knock late at the gate of death.

14. Thus Hippocrates and Solon recognized either seven ages, or periods of age consisting of seven years. In this then let the number seven prevail; but the octave introduces one uninterrupted period during which we grow up into Eph. iv. 18. a perfect man, in the knowledge of God, in the fulness of faith, wherein the measure of a legitimate period of life is completed.

15. In our inward parts also the virtue of the seventh number is manifested; for it is said that we have within us seven organs, the stomach, heart, lungs, spleen, liver, and the two kidneys, and outwardly seven also, the head, the hinder parts, the belly, two hands and two feet.

16. Very excellent are these members, but subject to pain. Who then can doubt that the office of the Octave, which has renewed the whole man, so as not to be susceptible of pain, is more exalted? Wherefore the seventh age of the world being completed, the grace of the Octave has shone upon us, that grace which has made man to be no longer of this world, but above the world. But now we live not according to our own life but to that of Christ. For to us Phil. i. 21. to live is Christ, and to die is gain, Gal. ii. 20. and the life which I now live in the flesh I live by the faith of the Son of God. So says the Apostle, 1 S. John ii. 18. whence we gather that the day of the world is come to a close. Again, at the last hour the Lord Jesus came, and died for us, 2 Cor. v. 15. and we are all dead in Him, that we may live to God. It is not then our former selves that now live, but Christ liveth in us.

17. The number seven is passed away, the octave is arrived. Yesterday is gone, to-day is come, that promised day wherein we are admonished to hear and follow the word of God. That day of the Old Testament is passed away, that new day is come, wherein the New Testament is perfected, whereof it is said, Jer. xxxi. 31, 32;
Heb. viii. 8, 9. Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt. He adds too the reason why the Testament was changed, Ib. 9. Because they continued not in My covenant, and I regarded them not, saith the Lord.

18. The priests of the Law, the tribunals of the Law have passed away; let us draw nigh to Heb. iv. 14. our new High Priest, to the throne of grace, to the guest of our souls, to the Priest, Ib. vii. 16. Who is not made after the law of the carnal commandment, but elected after the power of an endless life223. For He took not this honour to himself, but was chosen by the Father, as the Father Himself saith, Ib. 17.
Ps. cx. 4. Thou art a Priest for ever, after the order of Melchisedech. Other priests offered for themselves and for their people; this Man, not having sin, that He should offer for Himself, offered Himself for the whole world, and by His own blood entered into the Sanctuary.

19. He then is the new Priest and the new Victim, not of the law but above the law, the universal Mediator, the Light of the world, Who said, Heb. x. 7. Lo I come, and came. To Him then let us draw near in the fulness of faith, adoring and beseeching and hoping in Him, Whom with our eyes we see not, but Whom we embrace with our hearts, to Whom be glory and honour for ever. Farewell, my son; love me, for I love you.

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LETTER XLVI.
A.D. 389.

SABINUS, who was Bishop of Placentia, had written to S. Ambrose to tell him of an Apollinarian heretic, who appears, after being condemned at Placentia, to have gone to Milan. S. Ambrose in this reply states how he had answered him from Holy Scripture, and refuted his false interpretations, especially of the passage in the Epistle to the Philippians and announces that he has baffled him, and that he is ‘preparing to flee.’

AMBROSE TO SABINUS.

1. THE man of whom you have written to me as a disseminator of pernicious doctrines is a very light character, and has already received the reward of his poison. For he has been replied to publicly, and what he had sown in private he has reaped openly. I had previously esteemed him vain and envious only, but when this language of his reached my ears, I immediately answered that he was infected by the venom of Apollinaris, who will not admit that our Lord Jesus became a servant for us when He took upon Him our flesh; and this, although the Apostle declares that Phil. ii. 7. He took on Him the form of a servant. This is the bulwark, this is the hedge of our faith; he who destroys this shall be destroyed himself, as it is written, Eccles. x. 8. Whoso breaketh an hedge, a serpent shall bite him.

2. At first I gently asked him, Why do you what is in itself good with evil intent? For I esteem it a favour if any one who reads my writings will tell me of any thing which causes him surprise. And this, first, because even in things which I know I may be deceived. Many things pass by the ear unheeded, many things sound differently to others, it is well, if it be possible, to be on one’s guard in all matters. Next, because it does not become me to be disturbed, seeing that many questions are mooted concerning the words of the Apostles and those of the Gospel and our Lord Himself, if things are found in my writings also, which people consider subjects of dispute. For many indulge their own humour, like that man who compassed the whole world, that he might find some one to censure, not one whom he might deem worthy of imitation.

3. Now this man discovered a nasty means of cavilling at something in my writings, since in commenting upon the passage in which the Lord Jesus said, S. Matt. xi. 25. I thank Thee, Father, Lord of heaven and earth, I stated that it was intended to show that He is the Father of the Son and the Lord of the creature. Nevertheless in the Psalm the Son has plainly called the Father, Lord: Ps. cix. 25, 26. They that looked upon Me shaked their heads: help Me, O Lord My God. For speaking in the form of a servant He called Him Lord Whom He knew to be His Father; though equal in the form of God, proclaiming Himself to be a servant according to the substance of His flesh; for slavery is of the flesh, lordship of the Godhead.

4. First then your great sagacity perceives that what is said in the Gospel has reference to the times of the Gospel, when the Lord Jesus dwelt among men in human form; but now 2 Cor. v. 16. we know Christ according to the flesh no longer. Be it that He was so seen and known by them of old, now 2 Cor. v. 17. old things are passed away, all things are become new. But all things are from God, Who has reconciled us by Christ unto Himself; for we were dead, and therefore One was made Phil. ii. 7. a servant for all. Why do I say, a servant? He was made sin, a reproach, a curse. For the Apostle has said that 2 Cor. v. 21. He was made sin for us, that the Lord Jesus Gal. iii. 13. was made a curse for us. He has said, 1 Cor. xv. 28. when all things shall be subdued unto Him, then shall He also Himself be subject. Peter also said in the Acts of the Apostles, Acts iii. 6. In the name of Jesus Christ of Nazareth, rise up and walk. Then he said also, that God had Ib. 13. glorified His Servant Jesus, and no one brings any charge against him concerning the time. But in the Apocalypse He is called Rev. v. 12. a Lamb by John, in the Psalm He is called Ps. xxii. 6. a worm and no man. He was made all these things that 1 Cor. xv. 55. He might blunt the sting of our death, that He might take away our slavery, that He might abolish our curses, our sins, our reproaches.

5. These things and others and many more you have written me word that you answered to one who consulted you; and, seeing that they are contained in Holy Scripture, how should any one hesitate to utter what has been thus piously written, tending as they do to the glory of Christ, not to His disparagement? For if it is said of His gift, that is, of the manna, that Exod. xvi. 18. he that gathered little had no lack225, he that gathered much had nothing over226, could He Himself suffer diminution or increase? For in what respect was He diminished by Is. liii. 4. taking upon Him our bondage, our infirmities? He was humbled, Phil. ii. 7. He was in the form of a servant, but He was also Ib. 11. in the glory of God the Father. He was Ps. xxii. 7. a worm upon the Cross, S. Luke xxiii. 34. but He also forgave the sins of His persecutors. He was a reproach, but He is also the glory of the Lord, as it is written, Isa. xl. 5. The glory of the Lord shall be revealed, and all flesh shall see it together. What did He lose Who is wanting in nothing? He had indeed Ib. liii. 2. no form or comeliness, but He had the fulness of the Godhead. He was accounted weak, but He ceased not to be the Power of God. He was seen in human form, but there shone upon earth the Divine Majesty and the glory of the Father.

6. Well therefore has the Apostle repeated the same word, saying of the Lord Jesus, Phil. ii. 6, 7. Who being in the form of God thought it not robbery to be equal with God; but made Himself of no reputation and took upon Him the form of a servant. What is the meaning of in the form of God but in the fulness of the Godhead, in the expression of the Divine perfection? Being therefore in the fulness of the Godhead, He emptied Himself of it, and received the fulness of human nature and perfection: as nothing was wanting to Him as God so neither was there any thing wanting to His completeness as Man, that in either form He might be perfect. Wherefore David also says, Ps. xlv. 2. Thou art fairer than the children of men.

7. The Apollinarian is confuted, he has no refuge to turn to, he is caught in his own net. For he himself had said, He took upon him the form of a servant, He was not chosen to be a servant. I ask again therefore, what is the meaning of in the form of God? He replies, In the nature of God. For there are those, says the Apostle, Gal. iv. 8. which by nature are no gods. I enquire, what is the meaning of Phil. ii. 7. took upon Him the form of a servant? Doubtless, as I have stated, the perfection of the nature and condition of man, that He might be in the likeness of man. And he has said well Ib. the likeness, not of the flesh, but of men, for He is in the same flesh. But since He alone was without sin, but all men are in sin, He was seen in the form of man. Wherefore the prophet also says, Jer. xvii. 9. He is a man yet who can know him227? Man according to the flesh, but beyond man according to the Divine operation. S. Matt. viii. 2, 3. When he touched the leper He was seen as man, but above man when He cleansed him. S. John xi. 33, 44. When He wept over Lazarus dead, He wept as man, but He was above men when He commanded the dead to come forth with bound feet. He was seen as man when He hung upon the cross, but above man S. Matt. xxvii. 52. when the graves were opened and He raised the dead.

8. Nor has the Apollinarian venom any cause for complaining because it is thus it written, Phil. ii. 8. And being found in fashion228 as a man, for Jesus is not hereby denied to be man, for in another place Paul himself calls Him, 1 Tim. ii. 5. The Mediator between God and man, the man Christ Jesus, but rather His manhood is established. For it is the custom and manner of Scripture so to express itself, and we read also in the Gospel, S. John i. 14. And we beheld His glory, the glory as of the Only-begotten of the Father. In the same way therefore that He is called as the only-begotten, yet it is not denied that He is truly the only-begotten Son of God, so He is said to be as man, yet it is not denied that the perfection of manhood existed in Him.

9. While, then, He was Phil. ii. 7. in the form of a servant, humbled even unto death, He yet remained in the glory of God. What injury then was His state of subjection to Him? We read that He was made a servant, because we read that Gal. iv. 4. He was made of a Virgin and created in the flesh, for every creature is a servant, as the Prophet says; Ps. cxix. 91. For all things serve Thee. Wherefore also God the Father says, Ib. lxxxix. 20, 26, 27. I have found David My servant, with My holy oil have I anointed him. He shall call Me, Thou art my Father, my God, and my strong salvation; and I will make him My first-born; and in another Psalm, Ib. lxxxvi. 2. Preserve Thou my soul for I am holy: save Thy servant, and afterwards in the same Psalm, Give Thy strength unto Thy servant, and help the son of Thy handmaid. Thus I have collected the words of the Father and of the Son, that I may answer not with human arguments but by the Divine oracles.

10. In another passage He says, Ps. xxxi. 5. Into Thy hands I commend My spirit, and, Ib. 8. Thou hast set My feet in a large room, and, Ib. 11. I became a reproof among all Mine enemies. And in the same Psalm, Ib. 16. Shew Thy servant the light of Thy countenance. By the mouth of Isaiah too the Son of God Himself says, Isa. xlix. 1–3. From my mother’s womb the Lord hath called My name, and He hath made My mouth like a sharp sword, in the shadow of His hand hath He hid Me, and made Me a polished shaft; in His quiver hath He hid Me; and said unto Me, Thou art My servant, O Israel. For the Son of God is also called Israel, as in another place, Ib. xli. 8. But thou, Israel, My Servant Jacob, whom I have chosen. For He alone hath truly not only seen but also S. John i. 18. declared God the Father.

11. And it goes on, Isa. xlix. 3, 4, 5. In whom I will be glorified. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the Lord, and my work with my God. And now saith the Lord that formed me from the womb to be His servant, to bring Jacob again to Him and Israel. Who hath gathered the people of God but Christ? Who is glorified before the Lord? Who is the Power of God? He to Whom the Father hath said, Isa. xlix. 6. It is a light thing that Thou shouldest be My servant229, and He to Whom He says Ib. xlii. 6. xlix. 6. Behold, I will give Thee for a covenant of the people, for a light of the Gentiles, that Thou mightest be My Salvation unto the end of the earth. Of Him He has also spoken by the mouth of the prophet Ezekiel, saying, Ezek. xxxiv. 23, 24. I will set up one Shepherd over them, and He shall feed them, even My Servant David, He shall feed them, and He shall be their Shepherd. And I the Lord will be their God, and My Servant David a Prince among them. Now king David was already dead, and therefore the true David, the truly humble, the truly meek, the true Son of God, strong of hand, is announced by this name; he also is intended in the book of the prophet Zechariah, where God the Father says, Zech. iii. 8. Behold I will send my servant, the Orient230 is His name. Did then His being Ib. iii. 3. clothed in filthy garments deprive the Sun of righteousness of the brightness of His Godhead?

12. And why need I say more? Shall we deem servitude to be a state of greater weakness than that of being made sin, of being a curse, a reproach, than the infirmities which He bore for our sakes that we might be saved from them? For He was made all of these that He might relieve the world from them. But they will not admit that He was made a servant, a reproach, a curse, because they affirm that the Word and the flesh are of one substance, and say, Because He redeemed us He is called a servant, and ought to be called sin. And they do not perceive this to be the glory of Christ, that in His Incarnation He took upon Him the state of a servant that He might restore liberty to all; He bore our sins, that He might take away the sin of the world.

13. He was made a servant, He was made sin and a curse, that thou mightest cease to be a servant of sin, and that He might absolve thee from the curse of the Divine judgment. He therefore took upon Him thy curse, for Gal. iii. 13. Cursed is every one that hangeth on a tree. He was made a curse upon the cross, that thou mightest be blessed in the kingdom of God. He was disgraced, He was vilified and set at nought. He said, Is. xlix. 4. I have laboured in vain, through Whom Paul was enabled to say, Phil. ii. 16. I have not laboured in vain. This He did that He might confer on His servants the fruit of good works and the glory of the preaching of the Gospel, whereby the world might be released from the burthen of its toil.

14. On hearing these things Jer. xvii. 11. the partridge231 was left in the midst of her days, she who cried that she might gather the things which she did not lay, and was overcome by the voice of the Lord Jesus. And even now is she preparing for flight.

Farewell; love me, for I love you.

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LETTER L.

THIS letter contains an interesting discussion of the question how an evil man like Balaam could be employed by God to utter true prophecies, and deals with other difficulties which arise out of Balaam’s history.

AMBROSE TO CHROMATIUS.

1. DOES God lie? Truly He lies not, because it is impossible for God to lie. And further, does this impossibility arise from infirmity? No, truly, for how can He be Almighty if He cannot do all things? What then is impossible to Him? Not that which is difficult to His Power, but what is contrary to His Nature. Heb. vi. 18. It is impossible, it is said, for Him to lie. This impossibility comes not of infirmity, but of Power and Majesty, for truth admits not of falsehood, nor God’s Power of the weakness of error. Wherefore Rom. iii. 4. let God be true and every man a liar.

2. The truth therefore is always in Him; He remains faithful; change or deny Himself He cannot. But if He deny that He is true, He lies, but to lie belongs not to power but to weakness. Nor can He change, for His nature admits not infirmity. This impossibility therefore comes of His fulness, which cannot be diminished or increased, not of infirmity, which, in that it increases itself, is weak. Whence we gather that this impossibility on the part of God is indeed most powerful. For what can be more powerful than to be ignorant of all infirmity?

3. There is however another 1 Cor. i. 25. weakness of God which is stronger than men, and a foolishness of God which is wiser than men, but this has reference to the Cross, the former to His Godhead. If then His weakness is strength, how can that which comes of His power be weak? Let it therefore be an axiom with us that God lies not.

4. Deut. xviii. 10. But there was no diviner of auguries in Israel according to the law of God. How then was it that Balaam said that he was forbidden by the oracle of God to go and curse the people of Israel, and yet he went, and the Angel of the Lord who had forbidden his going, met him, and stood in the way of the ass that carried him, and nevertheless the Angel himself bid him go, only he must speak that which should be put into his mouth? If there was to be no deceiver in Israel, how did this oracle of God, declaring things for true, come to him who was a deceiver? If he spoke as the oracle of God, whence did he derive the grace of the Divine inspiration?

5. But you are not to wonder that the Lord should put into the mouth of a diviner what he should speak, when you read in the Gospel that it was put into the mouth even of the prince of the Synagogue, one of the persecutors of Christ, that S. John xi. 50. it is expedient that one man should die for the people? Herein then is no merit of prophecy, but an assertion of the truth; that by the testimony even of adversaries the truth might be declared, so that the perfidy of unbelievers might be confuted by the words even of their own diviners. Just so Abraham234 the Chaldæan is called to belief, that the superstition of the Chaldæans might be put to silence. It is not therefore the merit of him who utters, but rather the oracle of God Who calls, the grace of God Who reveals.

6. Now what was the guilt which Balaam incurred, Numb. xxii. 12. but that he spoke one thing, and designed another? For God requires a clean vessel, not one defiled by uncleanness and pollution. Balaam therefore was tried, not approved, for he was full of deceit and treachery. Again, when he first enquired whether he should go to that vain people, and was forbidden, he excused himself: afterwards, when more honourable messages were sent, he who ought to have refused consent, seduced by ampler promises and more abundant gifts, Ib. 19. was led again to enquire of God, as if many gifts could influence the mind of God.

7. Answer was made to him as to a covetous man, not as to one who sought the truth, that so he might rather be deceived than rightly informed. He set out, Ib. 25. an Angel met him in a narrow place, and shewed himself to the ass, but not to the diviner. To the former he revealed himself, the latter he crushed; yet, that he might at length be recognized by him, he opened his eyes also. He saw, but even yet he did not believe the manifest oracle, and though his very eyes ought to have convinced him, he answered confusedly and doubtingly.

8. Then the Lord, being angry, said to him by the Angel, Numb. xxii. 35. Go with the men, but only the word that I shall speak unto thee, that shalt thou speak. As an empty instrument you shall give utterance to My words. It is I Who will speak, not you; you will only echo what you hear and do not understand. You will gain no advantage by going, because you will return without either a reward of money or progress in grace. Again, these are his first words, Ib. xxiii. 8. How shall I curse whom God hath not cursed? in order to shew that the benediction of the Hebrew people depended not on his will but on the grace of God.

9. From the top of the rocks, he says, I see him; for I cannot embrace within my ken this people, which shall dwell alone, marking out their boundaries, not so much by the occupation of space as by the abode of virtue, and extending them into eternal ages by the distinctive peculiarity of their manners. For which of the bordering nations shall be numbered with this one, which is raised above their fellowship by its exalted righteousness? Who shall understand the nature of its generation? Their bodies we indeed perceive to have been compounded and fashioned of human seed, but their minds have sprung from higher and wondrous seed-plots.

10. Ib. 10. Let my soul die with their souls, die to this bodily life, that with the souls of the just it may attain to the grace of that eternal life. Herein even then was revealed the excellence of our heavenly Sacrament and of holy Baptism, by the operation whereof men die to original sin and to evil works; that being transformed by newness of life into fellowship with the just they may rise again to live as do the just. And what wonder is it that it should be so, when men die to sin in order to live to God?

11. Balak hearing this, was wroth and said, Ib. 11. ‘I brought thee to curse and thou blessest.’ He answered, ‘I am reproved for that of which I am not conscious; for I speak nothing of my own, but utter sounds like 1 Cor. xiii. 1. a tinkling cymbal.’ Again, being carried to a second and a third place, although he wished to curse, he blessed; Numb. xxiii. 21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel; the Lord his God is with him. And afterwards he commands seven altars and sacrifices to be prepared. He ought, indeed, to have departed, but his weak mind and mutability of purpose led him to believe that he could turn aside the Will of God: he himself, the while, being in a trance, desired one thing but spoke another.

12. Ib. xxiv. 5, 6. How goodly, said he, are thy tents, O host of the Hebrews! As the valleys are they spread forth, as gardens by the river’s side and as cedar trees beside the waters. A man v. 19. shall come out of Jacob, and v. 8. shall subdue many nations, and v. 7. his kingdom shall be exalted on high: in the earth also he shall extend his dominion in Egypt. v. 9. Blessed is he that blesseth thee, and cursed is he that curseth thee. Now to whom did he point but to the people of Christ? God blesses him into whose heart the Word of God enters, Heb. iv. 12. even to the dividing asunder of the soul, and of the joints and marrow; in him Balaam would have found the grace of the Lord if he had acted according to the intent and purpose of his heart. But since an evil mind is confuted by its own counsels, and the secrets of the soul are betrayed by events, his mind was thus discovered by the treachery which followed.

13. Therefore also he met with a worthy reward of his malice. For finding while in his trance that he could not curse, he gives his advice to the king, saying, ‘Such is the utterance of what God has commanded, hear now my counsel against the oracles of God. This people is just, it has the protection of God: since it has not given itself to divinations and auguries, but to the eternal God above; and therefore its faith excels that of others. But sometimes even faithful minds fall through corporeal charms and the blandishments of beauty. Numerous are your women, and many of them not uncomely; now the male sex is in no respect more prone to fall than through the frailty with which it is captivated by female beauty, particularly if their minds are excited by frequent converse, and thus become inflamed as by a torch; if, while they drink in the hope of enjoying, their passions are kept in suspense. Let your women therefore cast their hooks by their converse, let them offer no obstacles to a first access, but roam abroad and spread themselves through the camp, exposed to view and affable of speech. Let them so artfully deal with these men as not to admit them to carnal intercourse until they shall have proved the strength of their love by becoming participators in sacrilege. For they may thus be deprived of the protection of heaven, if they shall themselves depart by sacrilege from the Lord their God.’

14. Unrighteous therefore, as the counsellor of fornication and sacrilege, was Balaam; for thus it is plainly written in the Apocalypse of John the Evangelist, when the Lord Jesus says to the Angel of the Church of Pergamos; Rev. ii. 14, 15. Thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrified unto idols, and to commit fornication; so hast thou also them that hold the doctrine of the Nicolaitans. Wherefore it appears that from hence has flowed the impiety of the Manichees, like that of Manasseh, who mingle and unite sacrilege with impurity.

15. Neither, then, was God unjust, nor His purpose mutable; for He detected Balaam’s mind and the secrets of his heart, and He therefore tried him as a diviner, He did not choose him as a prophet. Surely he ought to have been converted if it were only by the grace of such great oracles and the sublimity of his revelations, but his mind, full of iniquity, brought forth words but did not yield belief, seeking to frustrate by its counsels that event which it had predicted. And since he could not defeat the prophecy, he suggested deceitful counsels whereby the fickle people of the Jews were tempted but not overcome; for Num. xxv. 11. by the righteousness of one priest all the counsel of this wicked man was overthrown, and that the host of our fathers could be delivered by one man was much more wonderful than that it could be deceived by one man.

16. This little gift I have sent to your Holiness, because you wish me to compile somewhat from the interpretations of the ancient authors. But I had undertaken to write letters in a familiar style, savouring of the tone of thought of our fathers; and should you relish their flavour I shall be emboldened to send you of the same kind hereafter. For I prefer conversing garrulously with you like an old man concerning heavenly things, which is called in Greek Gen. xxiv. 63. to meditate E.V. ἀδολεσχῆσαι: Isaac went forth into the field, ἀδολεσχῆσαι, seeing in his mind, on the approach of Rebecca, the mysteries of the Church which was to come: this conversing with you with the words of an old man, that I may not seem to have abandoned my art, I prefer, I say, to uttering in a more vehement style things no longer adapted to our studies or strength.

Farewell: love me, for I also love you.