material from the ,google ,books project47 ,transcriber's ,notes ,punctuation has been standardized4 ,the text frequently shows quotations within quotations1 all set off by similar quote marks4 ,the inner quotations have been changed to alternate quote marks for improved readability4 ,the errors noted on the ,,errata page have been made in the text without additional notation4 ,scriptural references in sidenotes have not been corrected or changed4 ,characters in small caps have been replaced by all caps4 ,non-printable characteristics have been given the following ,italic text3 -- text emphasized text within italics -- text ,this book was written in a period when many words had not become standardized in their spelling4 ,words may have multiple spelling variations or inconsistent hyphenation in the text4 ,these have been left unchanged unless indicated with a ,transcriber's ,note4 ,the symbol #8' indicates the description in parenthesis has been added to an illustration4 ,this may be needed if there is no caption or if the caption does not describe the image adequately4 ,in the concluding ,index1 the alphabetical order of entries have been corrected1 but index references have not been checked for accuracy4 ,footnotes are identified in the text with a number in brackets #b and have been accumulated in a single section at the end of the text4 ,transcriber's ,notes are used when making corrections to the text or to provide additional information for the modern reader4 ,these notes are identified in the text by a symbol1 and are accumulated in a single section at the end of the book4 ,a ,,library ,,of ,,fathers ,,of ,,the ,,holy ,,catholic ,,church1 ,,anterior ,,to ,,the ,,division ,,of ,,the ,,east ,,and ,,west3 ,,translated ,,by ,,members ,,of ,,the ,,english ,,church4 ,illustration3 7 ,untitled image47 ,,yet ,,shall ,,not ,,thy ,,teachers ,,be ,,removed ,,into ,a ,,corner ,,any ,,more1 ,,but ,,thine ,,eyes ,,shall ,,see ,,thy ,,teachers4 ,isaiah xxx4 #bj4 ,,oxford3 ,,james ,,parker ,,co41 ,,and ,,rivingtons1 ,,london1 ,,oxford1 ,,and ,,cambridge4 ,,to ,,the ,,memory ,,of ,,the ,,most ,,reverend ,,father ,,in ,,god ,,william ,,lord ,,archbishop ,,of ,,canterbury1 ,,primate ,,of ,,all ,,england1 ,,formerly ,,regius ,,professor ,,of ,,divinity ,,in ,,the ,,university ,,of ,,oxford1 ,,this ,,library ,,of ,,ancient ,,bishops1 ,,fathers1 ,,doctors1 ,,martyrs1 ,,confessors1 ,,of ,,christ',s ,,holy ,,catholic ,,church1 ,,undertaken ,,amid ,,his ,,encouragement1 ,,and ,,carried ,,on ,,for ,,twelve ,,years ,,under ,,his ,,sanction1 ,,until ,,his ,,departure ,,hence ,,in ,,peace1 ,,is ,,gratefully ,,and ,,reverently ,,inscribed4 ,,the ,,letters ,,of ,s4 ,,ambrose1 ,,bishop ,,of ,,milan1 ,,translated1 ,,with ,,notes ,,and ,,indices4 ,,oxford1 ,,james ,,parker ,,and ,,co41 ,,and ,,rivingtons1 ,,london1 ,,oxford1 ,,and ,,cambridge4 #ahha4 ,,printed ,,by ,,the ,,devonport ,,society ,,of ,,the ,,holy ,,trinity1 ,,holy ,,rood1 ,,oxford4 #ahha4 ,,notice4 ,the ,translation of ,s4 ,ambrose's ,epistles was made in the early days of the ,library of the ,fathers by a friend1 now with ,god1 before the check which the ,series received through various sorrowful losses4 ,it has now been revised by an accomplished scholar1 the ,rev4 ,h4 ,walford1 ,m4,a41 one of the ,masters at ,hayleybury4 ,over-work prevented the writing of some introductory remarks4 ,e4 ,b4 ,p4 ,,christ ,,church1 ,lent1 #ahha4 ,,contents4 ,letter of ,gratian to ,,ambrose4 ,,letter ,i4 ,,ambrose ,bishop to the ,blessed ,emperor and most ,christian ,prince ,gratian4 ,,letter ,,ii4 ,,ambrose to ,constantius4 ,,letter ,,iii4 ,,ambrose to ,felix4 ,,letter ,,iv4 ,,ambrose to ,felix1 health4 ,,letters ,v4 and ,,vi4 ,these ,letters to ,syagrius appear in the original ,latin at the end of the ,book4 ,,letter ,,vii4 ,,ambrose to ,justus1 health4 ,,letter ,,viii4 ,,ambrose to ,justus4 ,the proceedings of the ,council of ,aquileia against the heretics ,palladius and ,secundianus4 ,,letter ,,ix4 ,the ,council which is assembled at ,aquileia to our most beloved brethren1 the ,bishops of the ,viennese and the first and second ,narbonese ,provinces in ,gaul4 ,,letter ,x4 ,the holy ,council which is assembled at ,aquileia to the most gracious ,christian ,emperors1 and most blessed ,princes1 ,gratian1 ,valentinian1 and ,theodosius4 ,,letter ,,xi4 ,to the most gracious ,emperors and ,christian ,princes1 the most glorious and most blessed ,gratian1 ,valentinian1 and ,theodosius1 the ,council which is assembled at ,aquileia4 ,,letter ,,xii4 ,to the most gracious and ,christian ,emperors1 the glorious and most blessed ,princes1 ,gratian1 ,valentinian1 and ,theodosius1 the holy ,council which is assembled at ,aquileia4 ,,letter ,,xiii4 ,to the most blessed ,emperor and most gracious ,prince ,theodosius1 ,,ambrose and the other ,bishops of ,italy4 ,,letter ,,xiv4 ,to the most blessed ,emperor and most gracious ,prince ,theodosius1 ,,ambrose and the other ,bishops of ,italy4 ,,letter ,,xv4 ,,ambrose to ,anatolius1 ,numesius1 ,severus1 ,philip1 ,macedonius1 ,ammianus1 ,theodosius1 ,eutropius1 ,clarus1 ,eusebius1 and ,timotheus1 ,priests of the ,lord1 and to all the beloved ,clergy and people of ,thessalonica1 health4 ,,letter ,,xvi4 ,bishop ,,ambrose to his brother ,anysius4 ,,letter ,,xvii4 ,bishop ,,ambrose to the most blessed ,prince and ,christian ,emperor ,valentinian4 ,the ,memorial of ,symmachus1 prefect of the city4 ,,letter ,,xviii4 ,bishop ,,ambrose to the most blessed ,prince and gracious ,emperor1 his ,majesty ,valentinian4 ,,letter ,,xix4 ,,ambrose to ,vigilius4 ,,letter ,,xx4 ,to ,marcellina4 ,,letter ,,xxi4 ,to the most clement ,emperor1 his blessed ,majesty ,valentinian1 ,,ambrose1 ,bishop1 sends greeting4 ,,sermon4 ,against ,auxentius on the giving up the ,basilicas4 ,,letter ,,xxii4 ,to the lady his ,sister whom he loves more than his life and eyes ,,ambrose her brother sends greeting4 ,,letter ,,xxiii4 ,to the lords1 his brethren most beloved1 the ,bishops throughout the ,province of milia1 ,,ambrose1 ,bishop4 ,,letter ,,xxiv4 ,,ambrose to the ,emperor ,valentinian4 ,,letter ,,xxv4 ,,ambrose to ,studius4 ,,letter ,,xxvi4 ,,ambrose to ,irenus4 ,studius8 ,,letter ,,xxvii4 ,,ambrose to ,irenus1 greeting4 ,,letter ,,xxviii4 ,,ambrose to ,irenus1 greeting4 ,,letter ,,xxix4 ,,ambrose to ,irenus1 greeting4 ,,letter ,,xxx4 ,,ambrose to ,irenus1 greeting4 ,,letter ,,xxxi4 ,,ambrose to ,irenus1 greeting4 ,,letter ,,xxxii4 ,,ambrose to ,irenus1 greeting4 ,,letter ,,xxxiii4 ,,ambrose to ,irenus1 greeting4 ,,letter ,,xxxiv4 ,,ambrose to ,horontianus1 greeting4 ,,letter ,,xxxv4 ,,ambrose to ,horontianus4 ,,letter ,,xxxvi4 ,,ambrose to ,horontianus4 ,,letter ,,xxxvii4 ,,ambrose to ,simplician1 greeting4 ,calanus to ,alexander4 ,,letter ,,xxxviii4 ,,ambrose to ,simplician1 greeting4 ,,letter ,,xxxix4 ,,ambrose to ,faustinus1 greeting4 ,,letter ,,xl4 ,to the most precious ,prince and blessed ,emperor his ,majesty ,theodosius1 ,bishop ,,ambrose sends greeting4 ,,letter ,,xli4 ,the ,brother to his ,sister4 ,the ,letter of ,pope ,siricius to the ,church of ,milan4 ,,letter ,,xlii4 ,to their lord1 their dearly beloved brother1 ,pope ,syricius1 ,,ambrose1 ,sabinus1 ,bassianus1 and the rest send greeting4 ,,letter ,,xliii4 ,,ambrose to ,horontianus4 ,,letter ,,xliv4 ,,ambrose to ,horontianus4 ,,letter ,,xlv4 ,,ambrose to ,sabinus4 ,,letter ,,xlvi4 ,,ambrose to ,sabinus4 ,,letter ,,xlvii4 ,,ambrose to ,sabinus4 ,,letter ,,xlviii4 ,,ambrose to ,sabinus4 ,,letter ,,xlix4 ,,ambrose to ,sabinus4 ,,letter ,l4 ,,ambrose to ,chromatius4 ,,letter ,,li4 ,,ambrose1 ,bishop1 to his ,majesty the ,emperor ,theodosius4 ,,letter ,,lii4 ,,ambrose to ,titianus4 ,,letter ,,liii4 ,,ambrose to the ,emperor ,theodosius4 ,,letter ,,liv4 ,,ambrose to ,eusebius4 ,,letter ,,lv4 ,,ambrose to ,eusebius4 ,,letter ,,lvi4 ,,ambrose to ,theophilus4 ,letter on the case of ,bonosus4 ,,letter ,,lvii4 ,to the most gracious ,emperor ,eugenius1 ,,ambrose1 ,bishop1 sends greeting4 ,,letter ,,lviii4 ,,ambrose to ,sabinus1 ,bishop4 ,,letter ,,lix4 ,,ambrose to ,severus1 ,bishop4 ,,letter ,,lx4 ,,ambrose to ,paternus4 ,,letter ,,lxi4 ,,ambrose to the ,emperor ,theodosius4 ,,letter ,,lxii4 ,,ambrose to the ,emperor ,theodosius4 ,,letter ,,lxiii4 ,,ambrose1 servant of ,christ1 called to be ,bishop1 to the ,church of ,vercell1 and to them who called on the ,name of the ,lord ,jesus ,christ1 grace unto you from ,god the ,father and ,his ,only-begotten ,son be fulfilled in the ,holy ,spirit4 ,,letter ,,lxiv4 ,,ambrose to ,irenus1 greeting4 ,,letter ,,lxv4 ,,ambrose to ,simplicianus1 greeting4 ,,letter ,,lxvi4 ,,ambrose to ,romulus4 ,,letter ,,lxvii4 ,,ambrose to ,simplicianus1 greeting4 ,,letter ,,lxviii4 ,,ambrose to ,romulus4 ,,letter ,,lxix4 ,,ambrose to ,irenus1 greeting4 ,,letter ,,lxx4 ,,ambrose to ,horontianus4 ,,letter ,,lxxi4 ,,ambrose to ,horontianus4 ,,letter ,,lxxii4 ,,ambrose to ,constantius4 ,,letter ,,lxxiii4 ,,ambrose to ,irenus4 ,,letter ,,lxxiv4 ,,ambrose to ,irenus4 ,,letter ,,lxxv4 ,,ambrose to ,clementianus4 ,,letter ,,lxxvi4 ,,ambrose to ,irenus1 greeting4 ,,letter ,,lxxvii4 ,,ambrose to ,horontianus4 ,,letter ,,lxxviii4 ,,ambrose to ,horontianus4 ,,letter ,,lxxix4 ,,ambrose to ,bellicius1 greeting4 ,,letter ,,lxxx4 ,,ambrose to ,bellicius1 greeting4 ,,letter ,,lxxxi4 ,,ambrose to certain of the ,clergy4 ,,letter ,,lxxxii4 ,,ambrose to ,marcellus4 ,,letter ,,lxxxiii4 ,,ambrose to ,sisinnius4 ,,letter ,,lxxxiv4 ,,ambrose to ,cynegius4 ,,letter ,,lxxxv4 ,,ambrose to ,siricius4 ,,letter ,,lxxxvi4 ,,ambrose to ,siricius4 ,,letter ,,lxxxvii4 ,,ambrose to ,bishops ,sigatinus and ,delphinus4 ,,letter ,,lxxxviii4 ,,ambrose to ,atticus4 ,,letter ,,lxxxix4 ,,ambrose to ,alypius4 ,,letter ,,xc4 ,,ambrose to ,antonius4 ,,letter ,,xci4 ,,ambrose to his brother ,candidianus4 ,,index4 ,,errata4 p4 #bj4 heading for #8skekel' read #8shekel4' p4 #aeb4 l4 #ae4 for #8,arianism' read #8,ariminum4' p4 #ahc4 l4 #h4 for #8unrestored' read #8unstained4' p4 #bag4 ,at the end of #ab add the following sentence4 #8,a good mother of souls in that ,jerusalem which is in heaven4' ib4 l4 #ah4 for #8life' read #8wife4' p4 #bai4 note1 for #8a' read #8f1' and for #8cic4' read #8,cic4' p4 #beh4 marg4 for #8distonxisti' read #8distinxisti4' p4 #bhe4 last ref4 for #8#a ,col4' read #8,col4' p4 #bih4 l4 #bi after #8partly full1' add #8fulness in the ,gospel1 half-fulness in the ,law1' and for #8thus' read #8as4' p4 #cfh4 l4 #aj4 for #8sinless' read #8senseless4' ib4 marg4 for #8,ezra viii1' read #8,ezra viii4 #b4' pp4 #cgj1 #cgd are printed #bgj1 #bgd4 p4 #dbi4 mag4 for #8,s4 ,john i4 #hf1' read #8,s4 ,john i4 #bi4' ,,the ,,letters ,,of ,s4 ,,ambrose ,,bishop ,,of ,,milan4 ,,letter ,,of ,,gratian ,,to ,,ambrose4 ,a4,d4 #cgi4 ,,it is in answer to this that ,letter #a was written by ,s4 ,ambrose4 ,it was written by the ,emperor ,gratian in his #bjth year1 four years after his succession to the ,empire in partnership with his ,uncle ,valens and his younger brother ,valentinian the #bnd1 on the death of their father ,valentinian the first1 #cge ,a4,d4 ,tillemont 7,hist4 des ,emp4 vol4 v4 p4 #aeh47 calls it #8une lettre toute pleine de pit et d'humilit1 et d'ailleurs mesme crite avec beaucoup d'esprit et d'elegance4' ,,the ,,emperor ,,gratian ,,to ,,ambrose ,,bishop ,,of ,,almighty ,,god4 #a4 ,,great is my desire that as ,i remember you though far away1 and in spirit am present with you1 so ,i may be with you in bodily presence also4 ,hasten then1 holy ,bishop#a of ,god2 come and teach me1 who am already a sincere believer2 not that ,i am eager for controversy1 or seek to apprehend ,god in words rather than with my mind1 but that the revelation of ,his ,godhead may sink more deeply into an enlightened breast4 ,sidenote3 creaturam4 #b4 ,for ,he will teach me1 ,he ,whom ,i deny not1 but confess to be my ,god and my ,lord1 not cavilling at that created nature in ,him1 which ,i see also in myself4 ,that ,i can add nothing to ,christ ,i acknowledge1 but ,i am desirous by declaring the ,son to commend myself to the ,father also2 for in ,god ,i can fear no jealousy2 nor will ,i suppose myself such an eulogist as that ,i can exalt ,his divinity by my words4 ,weak and frail1 ,i proclaim ,him according to my power1 not according to ,his ,majesty4 #c4 ,i beg you to bestow upon me the ,treatise#b you gave me before1 adding to it an orthodox discussion on the ,holy ,spirit3 prove1 ,i beseech you1 both by ,scripture and reason1 that ,he is ,god4 ,god keep you for many years1 my father1 servant of the eternal ,god1 ,whom we worship1 even ,jesus ,christ4 ,,letter ,i4 ,a4,d4 #cgi4 ,,in this letter ,s4 ,ambrose replies to the preceding4 ,he apologises for not coming at once to ,gratian1 and1 after praising his humility and faith1 promises to come before long1 and meanwhile sends him the two books 7duos libellos7 of the ,treatise ,de ,fide1 which he had before composed at ,gratian's request1 begging for time to write on the subject of the ,holy ,spirit4 ,,ambrose ,,bishop ,,to ,,the ,,blessed ,,emperor ,,and ,,most ,,christian ,,prince1 ,,gratian4 #a4 ,,it was not lack of affection1 most ,christian ,prince1 7for ,i can give you no title more true or more illustrious than this17 it was not1 ,i repeat1 lack of affection1 but modesty which put a restraint upon that affection1 and hindered my coming to meet your ,grace4 ,but if ,i did not meet you on your return in person1 ,i did so in spirit1 and with my prayers1 wherein the duties of a priest more especially lie4 ,meet1 did ,i say8 ,nay1 when was ,i absent8 ,i who followed you with an entire affection1 who clung to you in thought and heart2 and surely it is by our souls that we are present to one other most intimately4 ,i studied your route day by day2 transported by my solicitude to your camp by night and day1 ,i shielded it with my watchful prayers1 prayers1 if not of prevailing merit1 yet of unremitting affection4 #b4 ,and in offering these for your safety we benefited ourselves4 ,this ,i say without flattery1 which you require not1 and ,i deem unbefitting my office1 but with the greatest regard to the favour you have shewn me4 ,our ,judge ,himself1 ,whom you acknowledge and in ,whom you devoutly believe1 knoweth that my heart is refreshed by your faith1 your safety1 your glory1 and that not only my public duty but my personal affection leads me to offer these prayers4 ,for you have restored to me quiet in the ,church1 you have stopped the mouths 7would that you had stopped the hearts7 of the traitors1 and this you have done not less by the authority of your faith than of your power4 ,sidenote3 ,s4 ,matt4 xxv4 #dj4 #c4 ,what shall ,i say of your late letter8 the whole is written with your own hand1 so that the very characters tell of your faith and devotion4 ,thus ,abraham of old1 when ministering entertainment to his guests1 slew a calf with his own hand1 and had not1 in this sacred service1 the assistance of others4 ,but he1 a private man1 ministered to the ,lord and ,his ,angels1 or to the ,lord in ,his ,angels1 you1 the ,emperor1 honour with your royal condescension the lowest of ,bishops4 ,and yet the ,lord is served when ,his minister is honoured2 for ,he hath said1 ,inasmuch as ye have done it unto one of the least of these1 ye have done it unto ,me4 #d4 ,but is it only this lofty humility which ,i praise in the ,emperor1 and not rather that faith1 which you have rightly expressed with a mind conscious of your desert1 or which ,he ,whom you deny not hath taught you8 ,for who but ,he could have taught you not to cavil at that created nature in ,him which you see in yourself8 ,nothing could have been said more pious or more accurate2 for to call ,christ a creature savours of a contemptuous cavil1 not of a reverent confession4 ,again1 what could be more unworthy1 than to suppose ,him to be like as we ourselves are8 ,thus you have instructed me1 from whom you profess your wish to learn1 for ,i never read nor heard anything better4 ,sidenote3 ,s4 ,john xiv4 #ba4 #e4 ,again1 how pious1 how admirable that expression1 that you fear no jealousy in ,god6 ,from the ,father you anticipate a recompense for your love of the ,son1 yet you acknowledge that your praise of the ,son can add nothing to ,him1 only you wish by praising the ,son to commend yourself to the ,father also4 ,this ,he alone hath taught you1 ,who hath said1 ,he that loveth ,me1 shall be loved of ,my ,father4 #f4 ,you go on to say that you1 weak and frail as you are1 do not suppose yourself such an eulogist as that you can exalt ,his divinity by your words1 but that you preach ,him according to your power1 not according to ,his ,majesty4 ,this weakness is mighty in ,christ1 as the ,apostle has said1 ,when ,i am weak1 then ,i am strong4 ,this humility excludes frailty4 #g4 ,certainly ,i will come1 and that speedily1 as you command1 that ,i may be present with you and hear and read these things1 as they are newly spoken by you4 ,but ,i have sent two small volumes1 for which1 approved as they have been by your grace1 ,i shall have no fears2 ,i must plead for time to write on the ,spirit1 knowing as ,i do what a judge ,i shall have of my treatise4 #h4 ,meanwhile however your sentiments and belief concerning our ,lord and ,saviour1 transferred from the ,son1 form an abundant assertion to express our faith in the everlasting ,godhead of the ,holy ,spirit1 in that you cavil not at that created nature in ,him which you find in yourself1 and suppose not that ,god1 the ,father of our ,lord ,jesus ,christ1 can be jealous of ,his own ,spirit4 ,for that which is separated from communion with the creature is divine4 #i4 ,if the ,lord will1 ,i will in this also comply with your ,majesty's wishes2 that as you have received the grace of the ,holy ,spirit1 so also you may know that ,he1 holding so high a place in the ,divine glory1 has in ,his own ,name a right to our veneration4 #aj4 ,may ,almighty ,god the ,father of our ,lord ,jesus ,christ1 vouchsafe1 my ,lord the ,emperor1 chosen by ,divine providence1 most glorious ,sovereign1 may ,he vouchsafe to keep your majesty in all happiness and prosperity to an advanced age1 and establish your kingdom in perfect glory and in perpetual peace4 ,,letter ,,ii4 ,a4,d4 #cgi4 ,,we gather from the letter itself that ,constantius1 to whom it is addressed was a newly appointed ,bishop1 but of what see does not appear4 ,in #bg ,s4 ,ambrose commends to his care the see of ,forum ,cornelii1 which was vacant at the time1 as being in his neighbourhood4 ,the grounds on which the ,benedictine ,editors fix the date seem rather vague4 ,its interest however is not historical3 it is simply hortatory1 urging on ,constantius the fulfilment of the duties of his new office1 and setting before him the chief subjects to which his preaching should be addressed4 ,from ,s4 ,ambrose calling him #8my son' 7 #bg7 it would seem that he was either one of his own clergy1 or had been in some way under his guidance4 ,it is interesting as shewing how a great ,bishop of that age dwelt upon the relations of the ,episcopate1 not merely to the ,clergy under him as their superior1 but to the laity of his diocese as their chief teacher4 ,,ambrose ,,to ,,constantius4 ,sidenote3 ,ps4 xxiv4 #b4 #a4 ,,you have undertaken the office of a ,bishop1 and now1 seated in the stern of the ,church1 you are steering it in the teeth of the waves4 ,hold fast the rudder of faith1 that you may not be shaken by the heavy storms of this world4 ,the sea indeed is vast and deep1 but fear not1 for ,he hath founded it upon the seas1 and prepared it upon the floods4 ,rightly then the ,church of the ,lord1 amid all the seas of the world1 stands immoveable1 built as it were1 upon the ,apostolic rock2 and her foundation remains unshaken by all the force of the raging surge4 ,the waves lash but do not shake it2 and although this world's elements often break against it with a mighty sound1 still it offers a secure harbour of safety to receive the distressed4 ,sidenote3 ,ps4 xciii4 #d4 ,sidenote3 ,s4 ,john vii4 #ch4 ,sidenote3 ,isa4 lxvi4 #ab4 ,sidenote3 ,ps4 xlvi4 #d4 #b4 ,yet although it is tossed on the sea1 it rides upon the floods2 and perhaps chiefly on those floods of which it is said1 ,the floods have lift up their voice4 ,for there are rivers1 which shall flow out of his belly1 who has received to drink from ,christ1 and partaken of the ,spirit of ,god4 ,these rivers then1 when they overflow with spiritual grace1 lift up their voice4 ,there is a river too1 which runs down upon ,his saints like a torrent4 ,and there are the rivers of the flood1 which make glad the peaceful and tranquil soul4 ,he that receives1 as did ,john the ,evangelist1 as did ,peter and ,paul1 the fulness of this stream1 lifts up his voice2 and like as the ,apostles loudly heralded forth to the farthest limits of the globe the ,evangelic message1 so he also begins to preach the ,lord ,jesus4 ,receive to drink therefore of ,christ1 that your sound may also go forth4 ,sidenote3 ,prov4 xvi4 #bd4 #c4 ,the ,divine ,scripture is a sea1 containing in it deep meanings1 and an abyss of prophetic mysteries2 and into this sea enter many rivers4 ,there are sweet and transparent streams1 cool#c fountains too there are1 springing up into life eternal1 and pleasant words as an honey-comb4 ,agreeable sentences too there are1 refreshing the minds of the hearers1 if ,i may say so1 with spiritual drink1 and soothing them with the sweetness of their moral precepts4 ,various then are the streams of the sacred ,scriptures4 ,there is in them a first draught for you1 a second1 and a last4 ,sidenote3 ,ps4 cxlviii4 #e4 ,sidenote3 ,eccles4 xi4 #c4 ,sidenote3 ,ib4 #d4 ,gather the water of ,christ1 that which praises the ,lord4 ,gather from many sources that water which the prophetic clouds pour forth4 ,he that gathers water from the hills and draws it to himself from the fountains1 he also drops down dew like the clouds4 ,fill then the bosom of your mind1 that your ground may be moistened and watered by domestic springs4 ,he who needs and apprehends much is filled1 he who hath been filled waters others1 and therefore ,scripture saith1 ,if the clouds be full of rain1 they empty themselves upon the earth4 ,sidenote3 ,ib4 xii4 #aa4 ,sidenote3 ,acts ix4 #e4 #e4 ,let your discourses then be flowing1 let them be clear and lucid2 pour the sweetness of your moral arguments into the ears of the people1 and sooth them with the charm of your words1 that so they may willingly follow your guidance4 ,but if there be any contumacy or transgression in the people or individuals1 let your sermons be of such a character as shall move your audience1 and prick the evil conscience1 for the words of the wise are as goads4 ,the ,lord ,jesus too pricked ,saul1 when he was a persecutor4 ,and think how salutary the goad was which from a persecutor made him an ,apostle1 by simply saying1 ,it is hard for thee to kick against the pricks4 ,sidenote3 #a ,cor4 iii4 #b4 #f4 ,there are discourses too like milk1 such as ,paul fed the ,corinthians with2 for they who cannot digest stronger food1 must have their infant minds nourished with the juice of milk4 ,sidenote3 ,prov4 xv4 #g4 #g4 ,let your addresses be full of understanding4 ,as ,solomon says1 ,the#d lips of the wise are the weapons of the understanding1 and in another place1 ,let your lips be bound up with sense1 that is1 let your discourses be clear and bright1 let them flash with intelligence like lightning3 let not your address or arguments stand in need of enforcement from without1 but let your discourse defend itself1 so to speak1 with its own weapons1 and let no vain or unmeaning word issue out of your mouth4 ,for there is a bandage to bind up the wounds of the soul1 and if any one cast it aside1 he shews that his recovery is desperate4 ,wherefore to those who are afflicted with a grievous ulcer administer the oil of your discourse to soften the hardness of their heart1 apply an emollient1 bind on the ligature of salutary precepts2 beware lest by any means you suffer men who are unstable and vacillating in faith or in the observance of discipline1 to perish with minds unbraced and vigour relaxed4 ,sidenote3 ,eph4 v4 #c4 ,sidenote3 #a ,thess4 iv4 #d4 ,sidenote3 ,gen4 iii4 #ah4 ,sidenote3 ,ps4 lxxxv4 #ac4 #h4 ,wherefore admonish and entreat the people of ,god that they abound in good works1 that they renounce iniquity1 that they kindle not the fires of lust1 7,i say not on the ,sabbath only1 but never17 lest they set on fire their own bodies2 that there be no fornication or uncleanness in the servants of ,god1 for we serve the immaculate ,son of ,god4 ,let every man know himself1 and possess his own vessel1 that1 having1 so to say1 broken up the fallow ground of his body1 he may expect fruit in due season1 and it may not bring forth thorns and thistles1 but he too may say1 ,our land hath given her increase2 and on this once wild thicket of the passions a graft of virtue may flourish4 #i4 ,teach moreover and train the people to do what is good and that no one fail to perform works which shall be approved1 whether he be seen of many1 or be without witness1 for the conscience is a witness abundantly sufficient unto itself4 ,sidenote3 ,gen4 iv4 #aj4 #aj4 ,and let them avoid shameful deeds1 even though they believe they cannot be detected4 ,for though a man be shut up within walls1 and covered with darkness1 without witness and without accomplice1 still he has a ,judge of his acts1 ,whom nothing ever deceives1 and to ,whom all things cry aloud4 ,to ,him the voice of blood cried from the ground4 ,every man has in himself and his own conscience a strict judge1 an avenger of his wickedness and of his crimes4 ,cain wandered about in fear and trembling1 suffering the punishment of his unnatural deed2 so that death was to him a refuge1 relieving the wandering outcast from that terror of death which he felt at every moment4 ,let no man then either alone or in company commit any shameful or wicked act4 ,though he be alone1 let him be abashed before himself more than before others1 for to himself is his greatest reverence due4 ,sidenote3 ,hab4 ii4 #i-ab4 ,sidenote3 ,ps4 cxxii4 #c4 ,sidenote3 ,prov4 xv4 #af4 ,sidenote3 ,isa4 xliii4 #b4 ,sidenote3 ,prov4 vi4 #bg4 ,sidenote3 ,ib4 xxii4 #a4 #aa4 ,nor let him covet many things1 for even few things are to him as many2 for poverty and wealth are words implying want and sufficiency4 ,he is not rich who needs any thing1 nor he poor who needs not4 ,and let no man despise a widow1 circumvent a ward1 defraud his neighbour4 ,woe unto him1 whose substance has been collected by guile1 and who buildeth a town1 that is his own soul1 with blood4 ,for this it is1 which is built as a city2 and this city avarice builds not but destroys1 lust builds not but sets on fire and consumes4 ,wouldest thou build this city well8 ,better is little with the fear of the ,lord1 than great treasure without that fear4 ,a man's riches ought to avail to the ransom of his soul1 not to its destruction4 ,and a treasure is a ransom1 if a man use it well2 on the other hand it is a snare1 if a man know not how to use it4 ,what is a man's money to him but a provision for his journey8 ,much is a burthen1 a little is useful4 ,we are wayfarers in this life2 many walk1 but it is needful that we walk aright1 for then is the ,lord ,jesus with us1 as we read1 ,when thou passest through the waters ,i will be with thee1 and through the rivers1 they shall not overflow thee2 when thou walkest through the fire thou shalt not be burned4 ,but if a man take fire in his bosom1 the fire of lust1 the fire of immoderate desire he walketh not through1 but burns this clothing of his soul4 ,a good name is rather to be chosen than great riches1 and loving favour than silver and gold6 ,faith is sufficient for itself1 and in its own possession is rich enough4 ,and to the wise man nothing is foreign1 but what is contrary to virtue2 wherever he goes1 he finds all things to be his own4 ,all the world is his possession1 for he uses it all if it were his own4 ,sidenote3 ,prov4 vi4 #bf4 7not quoted ad verbum74 ,sidenote3 ,s4 ,luke xv4 #ag4 ,sidenote3 v4 #ai4 #ab4 ,why then is our brother circumvented1 why is our hired servant defrauded8 ,little it is said1 is gained by the wages of an harlot1 that is to say1 of frailty so delusive4 ,this harlot is not an individual1 but something general2 not one woman1 but every idle lust4 ,all perfidy1 all deceit is this harlot2 not she alone who offers her body to defilement2 but every soul that barters away its hope1 and seeks a dishonourable profit1 and an unworthy reward4 ,and we are hired servants1 in that we labour for hire1 and look for the reward of this our work from our ,lord and ,god4 ,if any one would know how we are hired servants1 let him listen to the words1 ,how many hired servants of my father have bread enough and to spare1 and ,i perish with hunger1 and again1 ,make me as one of thy hired servants4 ,all are hired servants1 all are labourers2 and let him1 who looks for the reward of his labour1 remember that if he defraud another of the wages due to him1 he also will be defrauded of his own4 ,such conduct offends ,him ,who has lent to us1 and ,he will repay it hereafter in more abundant measure4 ,he therefore who could not lose what is eternal1 let him not deprive others of what is temporal4 ,sidenote3 ,prov4 vi4 #b4 ,sidenote3 ,ib4 xxii4 #ad ,sept4 ,sidenote3 ,ib4 xiv4 #ae4 ,sidenote3 ,prov4 xi4 #a4 ,sidenote3 ,s4 ,matt4 xvi4 #bf4 #ac4 ,and let no one speak deceitfully with his neighbour4 ,there is a snare in our mouths1 and not seldom is it that a man is entangled rather than cleared by his words4 ,the mouth of the evil-minded is a deep pit3 great is the fall of innocence1 but greater that of iniquity4 ,the simple1 by giving too easy credit1 quickly falls1 but when fallen he rises again2 but the evil-speaker is so cast down by his own acts that he never can recover himself and escape4 ,therefore let every man weigh his words1 not with deceit and guile1 for a false balance is abomination to the ,lord4 ,i do not mean that balance which weighs the wares of others1 7though even in lesser matters deceit often costs dear17 but that balance of words is hateful to the ,lord1 which wears the mask of the weight of sober gravity1 and yet practises the artifices of cunning4 ,great is ,god's anger1 if a man deceive his neighbour by flattering promises1 and by treacherous subtlety oppress his debtor1 a craft which will not benefit himself4 ,for what is a man profited1 if he shall gain the riches of the whole world1 and yet defraud his own soul of the wages of eternal life8 ,sidenote3 #a ,tim4 v4 #bd4 #ad4 ,there is another balance which pious minds ought to consider1 wherein the actions of individuals are weighed1 and wherein for the most part sin inclines the scale towards judgement1 or outweighs good deeds with crimes4 ,woe unto me1 if my offences go before1 and with a fatal weight incline to the judgement of death6 ,more terrible will it be if they follow after1 though they all be manifest to ,god1 even before judgement2 neither can things good be secret1 nor things full of scandal be concealed4 ,sidenote3 ,ib4 vi4 #aj4 #ae4 ,how blessed is he who can extirpate avarice1 the root of all evil6 he truly need not fear this balance4 ,for avarice is wont to deaden man's senses1 and pervert his judgement1 so that he counts godliness a source of gain1 and money the reward of prudence4 ,but great is the reward of piety1 and the gain of sobriety to have enough for use4 ,for what do superfluous riches profit in this world1 when you find in them neither a succour in birth nor a defence against death8 ,for without a covering are we born into the world1 without provision we depart hence1 and in the grave we have no inheritance4 ,sidenote3 ,zech4 v4 #g4 #af4 ,the deserts of each one of us are suspended in the balance1 which a little weight either of good works or of degenerate conduct sways this way or that2 if the evil preponderate1 woe is me6 if the good1 pardon is at hand4 ,for no man is free from sin2 but where good preponderates1 the evil flies up1 is overshadowed1 and covered4 ,wherefore in the ,day of judgement our works will either succour us1 or will sink us into the deep1 weighed down as with a millstone4 ,for iniquity is heavy1 supported as by a talent of lead2 avarice is intolerable1 and all pride is foul dishonesty4 ,wherefore exhort the people of ,god to trust rather in the ,lord1 to abound in the riches of simplicity1 wherein they may walk without snare and without hindrance4 #ag4 ,for the sincerity of a pure speech is good1 and rich in the sight of ,god1 although it walk among snares2 yet1 because it is innocent of laying wait or enthralling others1 it escapes itself4 ,sidenote3 ,ecclus4 xix4 #bc1 #bd4 ,vulg4 ,sidenote3 ,rom4 v4 #ai4 #ah4 ,a great thing too it is if you can persuade them to know how to be abased1 to know the true garb and nature of humility4 ,many possess the shew of humility1 but not its power2 many possess it abroad1 but oppose it at home2 colourably they pretend it1 but in truth they renounce it1 in regard of grace they deny it4 ,for there is one that humbleth himself wickedly and his inward parts are full of deceit4 ,and there is one that submitteth himself exceedingly with a great lowliness4 ,there is no true humility then but such as is without colour and pretence4 ,such humility is that which hath a pious sincerity of mind4 ,great is its virtue4 ,finally by one man's disobedience death entered1 and by the obedience of our ,lord ,jesus ,christ came the redemption of all4 ,sidenote3 ,ps4 cv4 #ah4 #ai4 ,holy ,joseph knew how to be abased1 who1 when he was sold into bondage by his brethren1 and purchased by merchants1 whose feet as the ,scripture saith1 #8they hurt in the stocks1' learned the virtue of humility and laid aside all weakness4 ,for when he was bought by the royal servant1 officer of the household1 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 condition4 ,on the contrary he was diligent and faithful in his master's service1 knowing in his prudence that it matters not in what station a man renders himself approved1 but that the object of good men is to merit approbation in whatever station they are placed2 and the point of importance is that their character should dignify their station rather than their station their character4 ,in proportion as the station is low the merit becomes illustrious4 ,and such attention did ,joseph exhibit that his lord entrusted to him his whole house1 and committed to him all that he had4 #bj4 ,and so his wife cast her eyes upon ,joseph1 captivated by the beauty of his form4 ,now we are not in fault1 if either our age or our beauty becomes an object of desire to wanton eyes2 let it be artless1 and no blame attaches to beauty2 if enticement be away1 seemliness and grace of form is innocent4 ,but this woman1 fired with love1 addresses the youth1 and at the instigation of lust1 overpowered by the force of passion confesses her crime4 ,but he rejects the crime1 saying that to defile another man's bed was consonant neither with the customs nor the laws of the ,hebrews1 whose care it was to protect modesty1 and to provide chaste spouses for chaste virgins1 avoiding all unlawful intercourse1 ,and that it were an impious deed for him1 intoxicated by impure passion1 and regardless of his master's kindness1 to inflict a deadly injury on one to whom he owed obedience4 #ba4 ,nor did he disdain to call the despised ,egyptian his master1 and to confess himself his servant4 ,and when the woman courted him1 urging him by the fear of betrayal1 or shedding passionate tears to force his compliance1 neither was he moved by compassion to consent to iniquity1 nor constrained by fear1 but he resisted her entreaties and yielded not to her threats1 preferring a perilous virtue to rewards1 and chastity to a disgraceful recompense4 ,again she assailed him with greater temptations1 yet she found him inflexible1 yea for the second time immoveable2 yet her furious and shameless passion gave her strength1 and she caught the youth by his robe and drew him to her couch1 offering to embrace him1 nay1 she would have done so1 had not ,joseph put off his robe2 he put it off1 that he might not put off the robe of humility1 the covering of modesty4 ,sidenote3 ,eph4 v4 #ad4 #bb4 ,he then knew how to be abased1 for he was degraded even to the dungeon2 and thus unjustly treated1 he chose rather to bear a false accusation than to bring the true one4 ,he knew how to be abased1 ,i say1 for he was abased for virtue's sake4 ,he was abased as a type of ,him ,who was to abase ,himself even to death1 the death of the cross1 ,who was to come to raise our life from sleep1 and to teach that our human life is but a dream3 its vicissitudes reel past us as it were1 with nothing in them firm or stable1 but like men in a trance seeing we see not1 hearing we hear not1 eating we are not filled1 congratulating we joy not1 running we attain not4 ,vain are men's hopes in this world1 idly pursuing the things that are not as though they were2 and so1 as in a dream1 the empty forms of things come and go1 appear and vanish2 they hover around us1 and we seem to grasp yet grasp them not4 ,but when a man has heard ,him that saith ,awake1 thou that sleepest1 and rises up from the sleep of this world1 then he perceives that all these things are false2 he is now awake1 and the dream is fled1 and with it is fled ambition1 and the care of wealth1 and beauty of form1 and the pursuit of honours4 ,for these things are dreams which affect not those whose hearts wake1 but affect only them that slumber4 #bc4 ,and holy ,joseph certifies this my assertion1 that the things of this world are not perpetual or lasting1 for he1 noble by birth and with a rich inheritance1 suddenly becomes a despised servant1 and 7what enhances the bitterness of servitude7 a slave bought for a price by an unworthy master4 ,for to serve the free is esteemed less disgraceful1 but to be the servant of servants is a double slavery4 ,thus from being nobly born he became a slave1 from having a wealthy father he became poor1 from love he fell into hate1 from favour into punishment4 ,again1 he is raised from the prison to the court1 from the bar to the judgement-seat4 ,but he is neither depressed by adversity nor elated by prosperity4 ,sidenote3 ,ps4 cxix4 #ga4 #bd4 ,the frequently changing condition of holy ,david also testifies how fleeting are the vicissitudes of life4 ,he1 overlooked by his father1 but precious in the sight of ,god1 exalted by his success1 thrust down by envy1 summoned to the service of the king and chosen to be his son-in-law1 then again disguised in face and appearance1 banished from the kingdom1 flying from death at his own son's hands1 weeping for his own offences1 atoning for those of others1 nobler in winning back the affection of the heir to his throne1 than if he had disgraced him4 ,having thus tried every condition he says well1 ,it is good for me that ,i have been humbled4 ,sidenote3 ,phil4 ii4 #f1 #g4 ,sidenote3 #a ,cor4 xv4 #bh4 ,sidenote3 ,ib4 xi4 #a4 #be4 ,this sentence however might well also be referred to ,him ,who being in the form of ,god1 and able to bow the heavens1 yet came down1 and taking upon ,him the form of a servant1 bore our infirmities4 ,he1 foreseeing that ,his saints would not think it a prize to claim the honour that belonged to them1 but would give place to their equals and prefer others to themselves1 said1 ,it is good for me that ,i have been humbled2 it is good for me that ,i have subjected myself1 that all things may be subject unto me1 and ,god may be all in all4 ,instil this humility into the minds of all1 and shew yourself an example to all saying1 ,be ye followers of me1 even as ,i am also of ,christ4 ,sidenote3 ,phil4 iii4 #h4 ,sidenote3 ,s4 ,luke ix4 #bc4 #bf4 ,let them learn to seek the wealth of good wishes1 and to be rich in holiness2 the beauty of wealth consists not in the possession of money-bags1 but in the maintenance of the poor4 ,it is in the sick and needy that riches shine most4 ,wherefore let the wealthy learn to seek not their own things1 but the things of ,jesus ,christ1 that ,christ also may seek them1 and recompense to them what is their own4 ,he spent for them ,his blood1 ,he pours forth on them ,his ,spirit1 ,he offers to them ,his kingdom4 ,what more shall ,he give1 ,who gave ,himself1 or what shall not the ,father give1 ,who delivered up ,his ,only ,son to die for our sakes8 ,admonish them therefore to serve the ,lord soberly and with grace1 to lift their eyes with all diligence to heaven1 to count nothing gain but what appertains to eternal life2 for all this worldly gain is the loss of souls4 ,he who desired to win ,christ1 suffered the loss of all things1 which saying1 marvellous as it is1 falls short of what he had received1 for he speaks of external things only1 whereas ,christ hath said1 ,if any man will come after ,me1 let him deny himself2 let him lose himself so that ,christ be gained4 ,fleeting are all things here1 they bring loss and not gain2 that only is gain1 where enjoyment is perpetual1 where eternal rest is our reward4 #bg4 ,i commend to your care1 my son1 the ,church which is at ,forum ,cornelii#e2 ,being nigh thereunto1 visit it frequently until a ,bishop for it be ordained2 ,i myself1 engaged with the approaching season of ,lent1 cannot go to such a distance4 #bh4 ,there you will find certain ,illyrians imbued with the false doctrines of ,arius2 take heed of their tares1 let them not come near the faithful1 nor scatter their spurious seed4 ,let them remember what their perfidy has brought upon them#f1 let them be quiet and follow the true faith4 ,difficult indeed it is for minds imbued with the poison of unbelief to rid themselves of this impiety1 for it cleaves to them2 and if the fatal venom has grown inveterate in them1 you must not readily give them credence4 ,for the very sinews and strength of wisdom lie in not giving credence too readily1 especially in the matter of faith1 which in men is seldom perfect4 #bi4 ,yet if any one1 whose frailty is suspected and inclination dubious1 desire nevertheless to clear himself of suspicion2 suffer him to believe that he has made satisfaction1 show him some indulgence1 for if a man be cut off from reconciliation his mind is estranged4 ,thus skilful physicians1 when they observe what they deem to be well-known diseases1 do not apply a remedy1 but wait their time1 attending upon the sick man1 and administering to him such soothing appliance as they can1 to the intent that the disease may neither be aggravated by neglect or despair1 nor may reject the medicine applied too early1 for if an inexperienced physician touch it prematurely1 it will never come to a head1 just as even an apple1 if shaken from the tree while yet unripe1 soon withers4 ,sidenote3 ,deut4 xix4 #ad4 #cj4 ,enjoin them too 7as ,i have borrowed a figure from agriculture7 to preserve inviolate the laws of common boundary1 and to guard those paternal landmarks which the law protects4 ,the affection of a neighbour often exceeds the love of a brother1 for the one is often afar off1 the other nigh at hand2 the witness of your whole life1 and judge of your conduct4 ,allow his cattle to stray at large over the neighbouring bounds1 and to rest securely on the green herbage4 #ca4 ,let the master too temper with moderation his lawful rule over his servants1 seeing that in soul they are brethren4 ,for he is called the father of the family1 that he may govern them as sons2 for he himself also is ,god's servant1 and calls the ,lord of heaven1 the ,source of all power1 his ,father4 ,farewell2 continue to love me1 as ,i do you4 ,,letter ,,iii4 ,a4,d4 #chj4 ,,this graceful little letter1 written in a tone of playful affectionateness1 is addressed to ,felix1 who was1 as the next letter shews1 ,bishop of ,comum4 ,it tells its own story4 ,,ambrose ,,to ,,felix4 #a4 ,i ,,have received your present of mushrooms2 they were of an extraordinary size1 so large as to excite admiration4 ,i did not like to keep them hidden1 as the saying is1 in my bosom1 but preferred shewing them to others also4 ,therefore ,i gave part to my friends1 part ,i reserved for myself4 #b4 ,an agreeable present1 but not of weight enough to repress my just complaint against you for never visiting one who has so long loved you4 ,and take heed lest you hereafter have to bear yet heavier fungus-growths#g of sorrow2 for such things have a double signification2 sent as gifts they are agreeable1 in the body or the mind they are irksome4 ,prevail with yourself to cause me less sorrow by your absence1 for my longing for you is the cause of my distress3 make yourself1 if you can1 less necessary to me4 #c4 ,i have made my statement1 proved my case4 ,i am forced to assail you with that expression2 no ordinary weapon1 but one which will hit home#h4 ,you certainly shewed alarm2 but see now that ,i am not so much grieved but that ,i can be playful about it4 ,hereafter however you must not excuse yourself1 though your present excuse is to be a profitable one to me4 ,yet it were an ill judgment of you1 and of me no better1 to suppose that your absence is to be compensated by presents1 or that ,i am to be bought off by them4 ,farewell3 love me1 as ,i do you4 ,,letter ,,iv4 ,a4,d4 #chj4 ,,felix having replied to the preceding letter1 ,s4 ,ambrose responds in the same affectionate style1 rejoicing in the prospect of their meeting1 asking meanwhile the prayers of ,felix1 and promising his own4 ,he ends by praising ,felix for #8fighting the good fight of faith1' and assures him of help and blessing4 ,,ambrose ,,to ,,felix1 ,,health4 #a4 ,,although not in a good state of bodily health1 ,i derived no little alleviation from the perusal of words from a heart so congenial to my own1 being refreshed by your discourse as by some soothing potion#i2 and also by your announcement that the day memorable for us both was at hand1 that whereon you took on yourself the office of the high-priesthood of which ,i was just then speaking with my brother ,bassianus#aj4 ,for having begun to speak of the dedication of the ,church which he had built in the name of the ,apostles1 we were led to the subject1 for he said that he earnestly desired the company of your ,holiness4 #b4 ,wherefore ,i introduced the mention of your birthday#aa1 as being on the first of ,november1 and that it was 7if ,i mistook not7 close at hand1 and to be celebrated on the following day1 so that after that it would yield you no excuse4 ,so ,i made a promise on your behalf2 for you too have liberty to do the same as regards me2 ,i made a promise to him1 and exacted one for myself3 for ,i feel assured you will be present1 because you ought to be4 ,it will not therefore be so much my promise that will bind you1 as your own purpose1 having resolved to do that which you ought4 ,you see then it was rather my knowledge of you1 than any rash confidence which induced me to give this pledge to my brother4 ,come then1 lest you put two bishops to shame2 yourself for not coming1 me for having promised unadvisedly4 #c4 ,but we will remember your birthday in our prayers1 and do you not forget us in yours4 ,our spirit shall accompany you2 do you also1 when you enter the second ,tabernacle1 which is called the ,holy of ,holies1 do as we do1 and carry us also in with you4 ,when in spirit you burn incense on the golden censer1 forget us not2 for it is the one which is in the second ,tabernacle1 and from which your prayer1 full of wisdom1 is directed to heaven as incense4 ,sidenote3 ,heb4 ix4 #d4 ,sidenote3 ,col4 i4 #ae4 ,sidenote3 ,exod4 xxv4 #bb4 ,sidenote3 ,ps4 lxxviii4 #b4 #d4 ,there is the ,ark of the ,covenant overlaid round about with gold2 that is1 the doctrine of ,christ1 the doctrine of the ,wisdom of ,god4 ,there is the golden pot that had manna1 the depository1 namely1 of spiritual nutriment1 and the store-place of divine knowledge4 ,there is the rod of ,aaron1 the symbol of priestly grace4 ,before1 it had withered1 but it budded again in ,christ4 ,there are the ,cherubim over the tables of the ,covenant1 that is1 the knowledge of the sacred ,lessons4 ,there is the ,mercy-seat1 over which on high is ,god the ,word1 the ,image of the invisible ,god1 ,who says to thee1 ,i will commune with thee from above the ,mercy-seat1 between the two ,cherubim1 for ,he speaks thus with us1 that we may understand ,his saying1 or because ,he speaks things not earthly but spiritual1 as ,he saith1 ,i will open ,my mouth in a parable4 ,for where ,christ is1 there are all things1 there is ,his doctrine1 there the remission of sins1 there grace1 there the separation of the living and the dead4 ,sidenote3 ,numb4 xvi4 #dh4 #e4 ,aaron indeed once stood in the midst1 interposing himself to prevent death passing over to the hosts of the living from the carcases of the dead4 ,but ,he1 as the ,word1 ever stands within each of us1 although we see ,him not1 and separates the faculties of our reason from the carcase of our deadly passions and pestilential thoughts4 ,he standeth as ,he ,who came into the world to blunt the sting of death1 to stop its devouring jaws1 to give to the living an eternity of grace1 to the dead a resurrection4 ,sidenote3 ,deut4 xv4 #h4 #f4 ,in ,his service you are warring a good warfare1 ,his deposit you keep1 ,his money you lend out at interest1 as it is written1 ,thou shalt lend unto many nations2 the good interest of spiritual grace1 which the ,lord when ,he comes will exact with usury2 and when ,he finds that you have dispensed it well1 ,he will give you for few things1 many things4 ,then shall ,i reap most delightful fruit1 in that my judgment of you is approved2 the ordination which you received by the imposition of my hands and the benediction in the ,name of the ,lord ,jesus will not be blamed4 ,work therefore a good work1 that in that day you may receive a reward1 and we may rest together1 ,i in you and you in me4 ,sidenote3 ,s4 ,luke x4 #b4 #g4 ,plenteous is the harvest of ,christ1 but the labourers few1 and helpers are difficult to be found4 ,so it was of old1 but the ,lord is powerful1 ,who will send labourers into ,his harvest4 ,without doubt among the ranks of the people of ,comum#ab very many have already begun to believe by your ministry1 and through your teaching have received the word of ,god4 ,but ,he ,who gave those who believe will also give them that will help3 whereby all occasion will be removed for excusing yourself for your postponed visit1 and thus also the grace of your presence will be more frequently shed around me4 ,farewell3 continue to love us1 as you do4 ,,letter ,v4 ,,ambrose ,,to ,,syagrius4 ,,letter ,,vi4 ,,ambrose ,,to ,,syagrius4 ,to complete the character of ,s4 ,ambrose as shewn in his ,letters1 these will be printed at the end of the volume1 but1 on account of their subject1 in the original ,latin4 ,,letter ,,vii4 #cha ,a4,d4 ,,the ,justus to whom this letter and the following are addressed is in all probability ,s4 ,justus ,bishop of ,lyons1 who is mentioned below as one of the ,bishops who took part in the ,council of ,aquileia3 that he was a ,bishop is implied by ,s4 ,ambrose addressing him as #8brother4' ,the letter contains a mystical interpretation of the half-shekel of redemption1 7,exodus xxx4 #ab4 sqq47 and of the didrachma and stater of our ,lord's miracle of the piece of money in the fish's mouth1 and of the penny of the tribute money4 ,the date given in the margin depends on the truth of the hypothesis that ,justus is the ,bishop of ,lyons4 ,of him it is recorded that he did not return to his ,see after the ,council of ,aquileia1 but became a monk in the deserts of ,egypt4 ,see ,newman's ,fleury vol4 #a1 p4 #be4 ,,ambrose ,,to ,,justus1 ,,health4 #a4 ,,your question1 my brother1 as to the meaning of that shekel1 half of which the ,hebrew is commanded to offer for the redemption of the soul1 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 oracles4 ,for what can more unite us than to converse concerning the things of ,god8 ,sidenote3 ,s4 ,luke xv4 #h1 #i4 ,sidenote3 ,s4 ,matt4 vi4 #bb4 #b4 ,now the half of the shekel is a piece of silver1 and the redemption of the soul is faith2 faith therefore is that piece of silver which the woman in the ,gospel1 as we read1 having lost1 diligently seeks for1 lighting a candle and sweeping the house2 and when she finds it1 she calls together her friends and neighbours1 bidding them rejoice with her for that she has found the piece of silver which she had lost4 ,for great is the loss of the soul1 if a man lose his faith1 or that grace which by means of faith he had obtained to himself4 ,do thou therefore light thy candle4 ,thy light is thine eye2 that is1 the inward eye of the mind4 ,do thou light this candle1 which is fed by spiritual oil1 and gives light to thy whole house4 ,seek that piece of silver1 the redemption of thy soul1 which he that loses is troubled1 he that finds rejoices4 ,sidenote3 ,prov4 xiii4 #h4 ,sidenote3 ,exod4 xxx4 #ab-ae4 #c4 ,mercy too is the redemption of the soul2 for the redemption of a man's soul are his riches1 by which he shews mercy1 and expending them1 relieves the poor4 ,wherefore faith1 grace1 and mercy1 are the redemption of the soul1 which is purchased by a piece of silver1 that is1 by the full price of a larger sum4 ,for thus it is written in the words of the ,lord to ,moses3 ,when thou takest the sum of the children of ,israel after their number1 then shall they give every man a ransom for his soul unto the ,lord1 when thou numberest them2 that there be no plague among them when thou numberest them4 ,this they shall give1 every one that passeth among them that are numbered1 half a shekel after the shekel of the sanctuary3 7a shekel is twenty gerahs37 an half shekel shall be the offering of the ,lord4 ,every one that passeth among them that are numbered1 from twenty years old and above1 shall give an offering unto the ,lord4 ,the rich shall not give more1 and the poor shall not give less than half a shekel1 when they give an offering unto the ,lord to make an atonement for your souls4 ,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 congregation1 that it may be a memorial unto the children of ,israel before the ,lord1 to make an atonement for your souls4 #d4 ,did then both the rich man who offered more1 and the poor who had less1 fail so much1 if this half shekel consisted in money and had not hidden excellencies8 ,whence we are to understand that this half shekel is not material but spiritual1 having to be paid by all and rated equally4 ,sidenote3 ,ib4 xvi4 #ag1 #ah4 #e4 ,again as to heavenly food 7for the food and delight of heavenly nutriment is wisdom1 whereon they feed in ,paradise1 the unfailing food of the soul1 called in the ,divine ,word manna7 the distribution of this was1 we read1 so made to each soul as to be equally divided4 ,for they who gathered most and they who gathered least1 all gathered according to the direction of ,moses2 and they made an omer the measure1 and it did not exceed to him who gathered much nor fall short to him who gathered little4 ,for each man1 according to the number of souls who were with him in the tent1 gathered for each an omer1 that is1 being interpreted1 a measure of wine4 ,sidenote3 ,eccles4 vii4 #af4 ,sidenote3 #a ,cor4 xii4 #g-i4 #f4 ,now this is the measure of wisdom1 which if it be above measure is hurtful1 as it is written1 ,make not thyself over-wise4 ,and ,paul has taught that the division of grace is according to measure1 saying1 ,the manifestation of the ,spirit is given to every man to profit withal1 to one is given the word of wisdom1 to another the word of knowledge1 to another the faith of wisdom by the spirit of knowledge#ac by the same ,spirit1 to another faith by the same ,spirit1 and that this grace is given according to the will of the ,spirit4 ,in that ,he divides1 ,he shews ,his equity1 in that ,he divides as ,he will1 ,his power4 ,or ,he may will to bestow that upon each which ,he knows will be profitable4 ,sidenote3 ,ps4 civ4 #ae4 ,sidenote3 ,prov4 ix4 #b4 #g4 ,an omer then is a measure1 and a measure of wine1 which maketh glad the heart of man4 ,for what is the joy of the heart but the draughts of wisdom8 ,this is that wine which ,wisdom hath mingled in a cup1 and given us to drink1 that we may receive to ourselves temperance and prudence1 that wine which should be so equally transfused through all the senses and thoughts and all the emotions which are within this our house1 that we may know how to abound to all and to be wanting to none4 #h4 ,more fully also it may be understood of the ,blood of ,christ1 to ,whose grace nothing can be added nor taken away4 ,whether you take little or drink much1 to all the measure of ,redemption is perfect4 ,sidenote3 ,exod4 xii4 #d4 ,sidenote3 ,s4 ,matt4 x4 #cj4 #i4 ,the ,passover too of the ,lord1 that is1 the lamb1 the fathers are ordered so to eat1 that it might be according to the number of their souls1 neither more nor less2 that more should not be given to some1 and less to others1 but that it should be according to the number of their souls1 lest the stronger should take more and the weaker less4 ,for the grace1 the gift1 the redemption is distributed equally to all4 ,and there ought not to be too many1 lest any go away defrauded of his hope and redemption4 ,now there are too many1 when any are beyond the number1 for the saints are all numbered1 and the hairs of their heads2 for the ,lord knoweth them that are ,his4 ,neither can there be too few1 lest any be too weak to receive the greatness of the grace4 ,sidenote3 #b ,cor4 vi4 #af4 #aj4 ,wherefore ,he hath commanded all to bring an equal faith and devotion to the ,pasch of the ,lord1 that is1 to the ,passover4 ,for it is the ,pasch1 when the mind lays down its senseless passion1 and puts on good compassion1 that it may suffer together with ,christ1 and take ,his ,passover into itself1 so as that ,he may dwell in it1 and walk in it1 and may become its ,god4 ,thus grace is equal in all1 but virtue is diverse in each4 ,let each then take that portion which fits his strength1 that neither the stronger may lack nor the weaker be burthened4 ,sidenote3 ,s4 ,matt4 xx4 #aj4 ,sidenote3 #b ,tim4 iv4 #h4 #aa4 ,this you have in the ,gospel2 for the same wages are paid to all the labourers in the vineyard2 but few attain to the prize1 to the reward2 few say1 ,there is laid up for me a crown of righteousness4 ,for the gift of bounty and of grace is one thing2 another the wages of virtue1 the recompense of labour4 ,sidenote3 ,s4 ,matt4 xvii4 #bg4 ,sidenote3 ,s4 ,john i4 #bi4 ,sidenote3 ,phil4 ii4 #g4 #ab4 ,therefore a shekel is our ransom1 nay half a shekel4 ,he has redeemed us from death1 redeemed from slavery1 that we may not be subject to the world1 which we have renounced4 ,whence in the ,gospel our ,lord bids ,peter go to the sea1 and cast an hook1 and take the stater which he will find in the fish's mouth1 and give it to them who required of the ,lord and of himself a shekel4 ,this then is that shekel which was exacted by the ,law1 nevertheless it was not due from the ,king's ,son1 but from strangers4 ,for why should ,christ ransom ,himself from this world1 when ,he came to take away the sin of the world8 ,why should ,he redeem ,himself from sin1 ,who came down that ,he might remit to all their sins8 ,why should ,he redeem ,himself from servitude1 ,who emptied ,himself that ,he might give liberty to all8 ,why should ,he redeem ,himself from death1 ,who took flesh1 that by ,his ,death ,he might obtain for all a resurrection8 ,sidenote3 ,s4 ,matt4 iii4 #ae4 ,sidenote3 ,rom4 x4 #d4 ,sidenote3 ,ps4 xii4 #f4 #ac4 ,truly the ,redeemer of all had no need of a redemption2 but as ,he received circumcision that ,he might fulfil the ,law1 and came to be baptized that ,he might fulfil righteousness1 so also did ,he not refuse to pay those who required of ,him the shekel1 but straightway commanded the stater to be given as the tribute for ,himself and ,peter4 ,for ,he chose rather to give beyond the ,law than to deny the ,law's due4 ,at the same time ,he shews that the ,jews acted contrary to the ,law1 in exacting a shekel from one person1 whereas ,moses had ordained that half a shekel should be required4 ,on this account ,he commanded as it were single pieces to be paid both for ,himself and for ,peter in the stater4 ,good is the tribute of ,christ1 which is paid by the stater1 for justice is the balance#ad1 and justice is above the ,law4 ,again1 ,christ is the end of the law for righteousness to every one that believeth4 ,this stater is found in the fish's mouth1 of that fish which the fishers of men take1 of that fish who weighs his words that they may be tried by the fire before they are uttered4 ,sidenote3 ,exod4 xxi4 #e4 #ad4 ,this stater the ,jews knew not1 giving ,him up to the betrayer4 ,but the ,law exacts half a shekel for the redemption of a soul1 and devotes it to ,god1 for she cannot claim the whole4 ,for in the ,jew scarcely a portion of devotion could be found4 ,but he who is free indeed1 a true ,hebrew1 belongs wholly to ,god1 all that he has savours of liberty4 ,he has nothing in common with him who refuses liberty1 saying1 ,i love my master1 my wife1 and my children1 ,i will not go out free6 ,which refers not only to his lord1 but to the weakness of that man who shall have subjected himself to the world1 in that he loves the world as his own soul1 that is1 his intelligence1 the author of his will4 ,nor does it refer only to his wife1 but also to that delight which cares for household not eternal things4 ,this man's ear therefore his lord nails to his door or threshold1 that he may remember these words whereby he chose servitude4 ,sidenote3 ,s4 ,matt4 xix4 #ba4 #ae4 ,this man therefore1 ,o ,christian1 imitate not2 for thou art not commanded to offer half a shekel1 but1 if thou wouldest be perfect1 to sell all thou hast1 and give to the poor4 ,thou art not to reserve a part of thy service for the world1 but to deny thyself altogether1 and to take up thy ,lord's cross and follow ,him4 ,sidenote3 ,s4 ,matt4 xxii4 #ah1 #ai4 #af4 ,now we have learned that the half-shekel was required by the ,law1 because the other half was reserved for the generation of this world1 that is1 for secular life1 and domestic use1 and for posterity1 to whom it was necessary that a portion out of the original inheritance should be transmitted4 ,wherefore our ,lord answered the ,pharisees1 when they tempted ,him by the crafty question whether ,he would advise that tribute should be paid to ,csar1 ,why tempt ye ,me1 ye hypocrites1 shew ,me the tribute money4 ,and they brought ,him a penny on which was ,csar's image4 ,he saith to them1 ,render unto ,csar the things which are ,csar's1 and unto ,god the things that are ,god's2 shewing that they who thought themselves perfect were imperfect in that they paid to ,csar before ,god4 ,they with whom the world was their first care would first pay that which appertained to the world2 wherefore ,he says ,render1 that is1 render ye1 the things which are ,csar'sye1 among whom the image and likeness of ,csar is found4 ,sidenote3 ,dan4 iii4 #ah4 and i4 #h4 ,sidenote3 ,s4 ,john xiv4 #cj4 ,sidenote3 ,s4,john xvii4 #aa1 #ad1 #ah4 #ag4 ,wherefore those ,hebrew youths1 ,ananias1 ,azarias1 ,misael1 and that wiser ,daniel1 who would not worship the image of the king1 who received it not1 nor any thing from the king's table1 were not bound to pay tribute4 ,for they possessed nothing that was under the power of an earthly king4 ,and so their followers1 they whose portion is ,god1 pay no tribute4 ,and so the ,lord says1 ,render1 that is1 ,do ye render1 who have brought forth the image of ,csar1 with whom it is found1 but ,i owe nothing to ,csar1 because ,i have nothing in this world4 ,the prince of this world cometh1 and hath nothing in ,me4 ,peter owes nothing1 nor the ,apostles1 because they are not of this world though they are in this world4 ,i have sent them into this world1 but now they are not of this world1 because with ,me they are above the world4 ,sidenote3 ,s4 ,matt4 xvii4 #bg4 ,sidenote3 ,gal4 iv4 #d4 #ah4 ,so that which belongs to the ,divine ,law1 not to ,csar1 is that which is commanded to be paid4 ,yet even this ,he that was perfect1 that is1 the preacher of the ,gospel1 no longer owed1 for ,he had preached more4 ,the ,son of ,god owed it not1 nor did ,peter who was by grace an adopted son of the ,father4 ,notwithstanding1 says ,he1 lest we should offend them1 go thou to the sea1 and cast a hook1 and take up the fish that first cometh up1 and when thou hast opened his mouth1 thou shalt find a piece of money1 that take1 and give unto them for ,me and thee4 ,o great mystery6 ,he gives that half-shekel which the ,law commanded1 ,he refuses not what is of the ,law1 for ,he was made of a woman1 made under the ,law4 #8,made1' ,i say1 as regards ,his incarnation2 #8of a woman1' as regards the sex2 woman is the sex1 virgin in the species2 the sex relates to her nature1 the virgin to her integrity4 ,for wherein ,he came under the ,law1 therein ,he was made of a woman1 that is1 in the body4 ,on this account ,he commands a shekel to be paid for ,him and ,peter1 for both were born under the ,law4 ,he commands it to be paid then according to the ,law1 that ,he might redeem those who are under the ,law4 ,sidenote3 ,deut4 xxx4 #ad4 ,sidenote3 ,rom4 x4 #aj4 #ai4 ,and yet ,he commands a stater to be paid that they might have their mouths closed1 and so not commit sin by excess of talking4 ,and ,he bids that to be given which was found in the mouth of the fish1 that they might acknowledge the ,word4 ,for why was it that they who exacted what was of the ,law1 knew not what was the ,law8 ,for they ought not to have been ignorant of the ,word of ,god2 for it is written1 ,the ,word is very nigh unto thee1 in thy mouth1 and in thy heart4 ,he therefore paid the whole shekel to ,god1 who reserved no part for the world4 ,for it is to ,god that righteousness1 which is the moderation of the mind1 is paid2 to ,god is paid the keeping of the tongue1 which is the moderation in speech4 ,for with the heart man believeth unto righteousness1 and with the mouth confession is made unto salvation4 #bj4 ,the half-shekel may also be understood of the ,old ,testament1 the whole shekel for the price of both ,testaments1 for according to the ,law every one was redeemed by the ,law1 but he who is redeemed according to the ,gospel1 pays the half-shekel according to the ,law1 he is redeemed by the ,blood of ,christ according to grace1 having a double redemption both of devotion and of ,blood4 ,for not even faith alone is sufficient for perfection1 unless the redeemed also obtain the grace of ,baptism1 and receive the ,blood of ,christ4 ,good then is that half-shekel which is paid to ,god4 ,sidenote3 ,rev4 i4 #h4 ,sidenote3 ,deut4 vi4 #d4 #ba4 ,the half-shekel is not a penny#ae1 but is different4 ,again1 in the penny is the image of ,csar1 in the half-shekel the image of ,god1 for it is of one ,god1 and formed after ,god ,himself4 ,beginning from ,one it is infinitely diffused1 and again1 from the ,infinite all things come back to one1 as their end1 for ,god is both the beginning and the end of all things4 ,wherefore arithmeticians have not called #8one' a number1 but an element of number4 ,and this we have said because it is written1 ,i am ,alpha and ,omega1 the beginning and the ending2 and1 ,hear1 ,o ,israel3 the ,lord our ,god is ,one ,lord4 #bb4 ,be thou then1 after the likeness of ,god1 one and the same2 not sober to-day1 drunken to-morrow2 to-day pacific1 to-morrow quarrelsome2 to-day frugal1 to-morrow immoderate2 for each person is changed by diversity of manners and becomes another man1 in whom that which he was is not recognized1 while he begins to be that which he was not1 degenerate from himself4 ,it is a grievous thing to be changed for the worse4 ,be then as the image on the half-shekel1 immutable1 keeping daily the same deportment4 ,seeing the half-shekel1 observe the image1 that is1 seeing the ,law1 observe in the ,law ,christ the ,image of ,god2 for ,he is the ,image of the invisible and incorruptible ,god2 let ,him be displayed before thee as in the mirror of the ,law4 ,confess ,him in the ,law1 that thou mayest know ,him again in the ,gospel4 ,if thou hast known ,him in ,his precepts1 acknowledge ,him in works4 ,farewell1 and if you do not think that this shekel has been committed to me unprofitably1 doubt not to commit to me a second time whatever you may have to communicate4 ,,letter ,,viii4 ,a4,d4 #cha4 ,s4 ,,ambrose in this letter answers the objections raised against the ,scriptures1 that they were not written according to the rules of art1 and illustrates his argument with various passages4 ,,ambrose ,,to ,,justus4 ,sidenote3 ,acts ii4 #d4 #a4 ,,very many deny that the ,sacred writers wrote according to the rules of art4 ,nor do we contend for the contrary2 for they wrote not according to art1 but according to grace1 which is above all art2 for they wrote that which the ,spirit gave them to speak4 ,and yet they who wrote on art made use of their writings from which to frame their art1 and to compose its comments and rules4 ,sidenote3 1 1 4 ,gen4 xxii4 #g4 ,sidenote3 ,ib4 #h4 #b4 ,again1 in art there are principally required1 a cause1 a subject1 and an end4 ,when then we read that holy ,isaac said to his father1 ,behold the fire and the wood1 but where is the lamb for a burnt offering1 which of these is wanting8 ,for he who asks1 doubts1 he who answers the query pronounces and solves the doubt4 ,behold the fire1 that is the cause1 and the wood1 that is 1 which in ,latin is #8materia1' what third thing remains but the end1 which the son asked for1 saying1 ,where is the lamb for a burnt-offering1 and the father replied1 ,my son1 ,god will provide ,himself a lamb for a burnt offering8 ,sidenote3 ,ps4 iv4 #e4 #c4 ,let us discuss for a little while the mystery4 ,god shewed a ram hanging by his horns4 ,now the ram is the ,word1 full of tranquillity1 moderation1 and patience2 whereby is shewn that ,wisdom is a good sacrifice1 and that ,he was well skilled in the mode of meritorious propitiation4 ,wherefore the ,prophet also says1 ,offer the sacrifice of righteousness4 ,and so it is a sacrifice both of righteousness and of wisdom4 #d4 ,here then is a mind fervent and glowing as fire which worketh2 here is the thing to be understood1 that is the subject-matter1 where is the third1 the understanding8 ,behold the colour1 where is the seeing8 behold the object of sense1 where is the sense itself8 ,for matter is not seen by all1 and therefore ,god gives the gift of understanding1 and feeling1 and seeing4 #e4 ,the ,word of ,god then is the end or completion2 that is1 the determination and completion of the discussion1 which is communicated to the more prudent1 and confirms things doubtful4 ,well do even they who believed not in the ,coming of ,christ refute themselves1 so that they confess what they think to deny4 ,for they say that the ram is the ,word of ,god1 and yet believe not the mystery of the ,passion1 whereas in that mystery is the ,word of ,god1 in ,whom the ,sacrifice was fulfilled4 ,sidenote3 ,exod4 xvi4 #ae1 #af4 #f4 ,wherefore let us first kindle within us the fire of the mind1 that it may work within us4 ,let us seek for the subject-matter1 what it is that nourishes the mind1 as if we were looking for it in darkness4 ,for neither did the ,fathers know what manna was3 they found manna1 it is said1 declaring it to be the ,discourse and word of ,god1 from ,whom all instruction as from a perennial fountain flows and is derived4 ,sidenote3 ,exod4 xvi4 #d4 ,sidenote3 ,ib4 #ae4 #g4 ,this is that heavenly food4 ,and it is signified by the ,person of the ,speaker1 ,behold ,i will rain bread from heaven for you4 ,the #8cause' then we have in the operation of ,god1 ,who waters our minds with the dew of wisdom2 the #8subject-matter' we have in that the minds which see and taste it are delighted1 and inquire whence comes this which is brighter than light1 sweeter than honey4 ,they have their answer from the text of ,scripture3 ,this is the bread which the ,lord hath given you to eat2 and this is the ,word of ,god1 ,which ,god appointed and ordained1 whereby the minds of the prudent are fed and comforted1 which is white and sweet1 enlightening the minds of the hearers with the splendour of truth1 and soothing them with the sweetness of virtue4 ,sidenote3 ,ib4 iii4 #aa-ad4 ,sidenote3 #b ,cor4 i4 #ai4 ,sidenote3 ,exod4 iv4 #a4 ,sidenote3 ,ib4 #aj4 ,sidenote3 ,ib4 #ab4 #h4 ,the ,prophet had learned in himself what was the #8cause' of the thing to be completed4 ,for when he was sent to the king of ,egypt to deliver the people of ,god1 he says1 ,who am ,i1 that ,i should go unto ,pharaoh1 and deliver my people from the king's power8 the ,lord answers1 ,i will be with thee4 ,moses asked again1 ,what shall ,i say unto them1 if they ask1 ,who is the ,lord that hath sent thee1 and what is ,his ,name8 ,the ,lord said1 ,i am that ,i am1 thou shalt say1 ,i ,,am hath sent me unto you4 ,this is the true ,name of ,god,eternity4 ,wherefore the ,apostle also says of ,christ1 ,for the ,son of ,god1 ,jesus ,christ1 ,who was preached among you by us1 by me and ,silvanus and ,timotheus1 was not ,yea and ,nay1 but in ,him was ,yea4 ,moses answered1 ,but behold they will not believe me1 nor hearken unto my voice1 for they will say1 ,the ,lord hath not appeared unto thee4 ,then ,he gave him power to work miracles1 that it might be believed that he was sent by ,god4 ,a third time ,moses says1 ,i am not eloquent1 but ,i am slow of speech1 and of a slow tongue2 how shall ,pharaoh hear me8 the ,lord answers1 ,go1 and ,i will be with thy mouth1 and teach thee what thou shalt say4 ,sidenote3 ,exod4 iii4 #ab4 #i4 ,these intermingled questions and answers contain the seeds and science of wisdom4 ,the #8end' or #8completion' too is good1 for ,he says1 ,i will be with thee6 ,and although ,he had given him power to work miracles1 yet as he was still doubtful1 that we might know that signs are for them that believe not1 but the promise for believers1 the weakness of his deserts or of his purpose receives this answer1 ,i will be with thy mouth1 and teach thee what thou shalt say6 ,thus a perfect #8end' is preserved4 ,sidenote3 ,s4 ,matt4 vii4 #g4 ,sidenote3 ,ib4 x4 #ai1 #bj4 #aj4 ,this you have also in the ,gospel1 ,ask1 and it shall be given you1 seek1 and ye shall find2 knock1 and it shall be opened unto you4 ,ask from the #8cause1' that is1 from the ,author4 ,you have as your subject-matter things spiritual which cause you to seek2 knock1 and ,god the ,word opens to you4 ,that which asks is the mind1 which works like fire2 it is in things spiritual that the glow of the mind works1 as fire on wood2 ,god the ,word opens unto you1 this is the #8end4' ,we have also in another part of the ,gospel these words of our ,lord1 ,but when they deliver you up1 take no thought how or what ye shall speak1 for it shall be given you in that same hour what ye shall speak4 ,for it is not ye that speak1 but the ,spirit of your ,father which speaketh in you4 ,sidenote3 ,gen4 xxvii4 #bj4 ,sidenote3 ,ib4 xxxi4 #cc4 #aa4 ,these words too of ,isaac you have in ,genesis1 ,how is it that thou hast found it so quickly1 my son8 ,and he said1 ,because the ,lord thy ,god brought it to me4 ,the ,lord is the end4 ,he who seeks in the ,lord finds4 ,and thus ,laban who sought not in the ,lord1 for he sought idols1 found not4 ,sidenote3 ,ib4 xxvii4 #d4 #ab4 ,and he has well observed the rules#af and distinctions as they are called4 ,the first is ,go and take me some venison1 that ,i may eat4 ,he excites and inflames his mind with the fire1 as it were1 of his exhortation1 that he may labour and seek4 ,the second is1 ,how is it that thou hast found it so quickly8 ,this is in the form of a question2 the third is an answer1 ,because the ,lord thy ,god brought it to me4 ,the #8end' is ,god1 ,who concludes and perfects all things1 of ,whom we are not to doubt4 #ac4 ,and there is a #8distinction' too as to spontaneous things2 ,if you sow not1 you shall not reap#ag2 for although culture calls forth seeds1 yet nature by a certain spontaneous impulse1 worketh in them that they spring up4 ,sidenote3 #a ,cor4 iii4 #f1 #g4 #ad4 ,wherefore the ,apostle says1 ,i have planted1 ,apollos watered1 but ,god gave the increase4 ,so then neither is he that planteth any thing1 neither he that watereth1 but ,god ,that giveth the increase6 ,god gives to you in the spirit1 and the ,lord sows in your heart4 ,take care then that ,he breathe life and sow in you1 that you may reap2 for if you sow not1 neither shall you reap4 ,this is a sort of admonition to you to sow4 ,if you sow not you shall not reap1 is a proverb4 ,the end agrees with the beginning2 the seed is the beginning1 the harvest the end4 #ae4 ,learn1 he says1 of me2 nature aids the learner1 and ,god is the ,author of nature4 ,it is of ,god too that we learn well1 for it is a natural gift to learn well2 the hard of heart learn not4 ,nature1 which is preserved by the ,divine bounty1 gives the increase4 ,the final consummation ,god giveth1 that is1 the most excellent and ,divine ,nature and ,essence of the ,trinity4 ,farewell3 love us1 as you do1 for we love you4 ,,council ,,of ,,aquileia ,a4,d4 #cha4 ,,the ,,proceedings ,,of ,,the ,,council ,,of ,,aquileia ,,against ,,the ,,heretics ,,palladius ,,and ,,secundianus4 ,,the official ,record of the ,proceedings of this ,council seems to be inserted among ,s4 ,ambrose's ,letters1 partly because ,s4 ,ambrose took the leading part in them1 and partly because they form the subject of the next series of letters1 directly of the four first1 and more indirectly of the two next1 all of which1 though written in the name of the ,bishops of ,italy1 we may presume to have been ,s4 ,ambrose's composition4 ,the ,council was held in the year #cha ,a4,d41 the same year in which the ,second ,general ,council was held at ,constantinople4 ,it will be remembered that that ,council1 being summoned by ,theodosius1 then ,emperor of the ,east1 consisted of ,eastern ,bishops only4 ,at this time ,arianism1 though rife in the ,east1 seems not to have been prevalent in the ,west4 ,s4 ,ambrose says1 7,letter xi4 #a47 #8as regards the ,west1 two individuals only have been found to dare to oppose the ,council with profane and impious words1 men who had previously disturbed a mere corner of ,dacia ,ripensis4' ,these two men were ,palladius and ,secundianus4 ,palladius appears to have applied to ,gratian to call a ,general ,council1 on the plea that he was falsely accused of ,arianism1 in #cgi ,a4,d4 ,gratian granted his request1 but afterwards1 as we learn from his letter read at the ,council1 on the representation of ,s4 ,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 ,italy1 he so far altered his original order as to summon only these1 giving permission for others to attend if they pleased4 ,this reconsideration1 and perhaps also the troubles that prevailed in the ,empire at the time1 7,tillemont ,vie de ,s4 ,ambr4 ch4 xxiii47 caused such delay that it was not till towards the end of #cha ,a4,d4 that the ,council assembled under the presidency of ,s4 ,valerian ,bishop of ,aquileia4 ,the ,bishops of ,italy1 with deputies from ,gaul1 ,africa1 and ,illyria1 to the number of thirty two or thirty three 7see note#cg7 met at ,aquileia at the beginning of ,september4 ,the discussion recorded in the #8,gesta' took place probably on ,septr4 #crd 7see note#ah7 but ,s4 ,ambrose's words in #b imply that previous discussions had been held of which no ,record had been taken1 7diu citra acta tractavimus47 ,the proceedings commence by the reading of the ,emperor's ,mandate4 ,palladius then raises objections on the ground of the absence of the ,bishops from the ,east1 and charges ,s4 ,ambrose with having tricked the ,emperor into summoning only a small ,council1 and declines to take part in a ,council which is not ,general4 ,after some discussion on this point ,s4 ,ambrose proposes that ,arius' letter from ,nicomedia to ,s4 ,alexander should be read in detail1 and ,palladius called upon to condemn each heretical proposition4 ,palladius argues upon each1 but eventually returns to his refusal to answer except in a ,general ,council4 ,in the end all the ,bishops pronounce their decisions one by one1 all agreeing that ,palladius' doctrine was heretical and that he should be deposed4 ,secundianus is then more briefly dealt with in the same way4 ,it would seem that the ,record is incomplete1 as the number of ,bishops who give their decision is only #be1 and the account of ,secundianus' case ends abruptly without recording any decision4 ,it may be from the same cause that the ,record itself is in one or two places seemingly defective1 and the sense confused4 ,secundianus is not mentioned again in ,history4 ,of ,palladius it is said by ,vigilius1 ,bishop of ,thapsus in ,africa1 who lived in the latter part of the #eth ,century1 that after ,s4 ,ambrose's death he wrote a reply to his writings against ,arianism1 which ,vigilius himself answered 7,tillemont ,vie de ,s4 ,ambr4 xxvi474 ,the genuineness of the ,gesta has been disputed by ,pre ,chifflet1 who maintained that they were a forgery of the ,vigilius mentioned above3 his arguments however are satisfactorily refuted by ,tillemont in an elaborate note4 7,vol4 x4 p4 #gch4 note #ae4 on ,s4 ,ambr4 ,life47 #a4 ,,in the consulship of the illustrious ,,syagrius and ,,eucherius1 on the #crd day of ,september#ah1 the under-mentioned ,bishops#ai1 sitting in council in the church at ,aquileia1 namely1 ,,valerian1 ,bishop of ,aquileia1 ,,ambrose1 ,,eusebius1 ,,limenius1 ,,anemius1 ,,sabinus1 ,,abundantius1 ,,artemius1 ,,constantius1 ,,justus1 ,,philaster1 ,,constantius1 ,,theodorus1 ,,almachius1 ,,domninus1 ,,amantius1 ,,maximus1 ,,felix1 ,,bassianus1 ,,numidius1 ,,januarius1 ,,proculus1 ,,heliodorus1 ,,jovinus1 ,,felix1 ,,exuperantius1 ,,diogenes1 ,,maximus1 ,,macedonius1 ,,cassianus1 ,,marcellus1 and ,,eustathius1 ,bishops3 ,ambrose1 ,bishop1 said2 #b4 #8,we have long been dealing with the matter without any ,records#bj1 and now1 since our ears are assailed with such sacrilegious words on the part of ,palladius and ,secundianus1 that one can scarce believe that they could have so openly blasphemed1 and that they may not attempt hereafter by any subtlety to deny their own words1 though the testimony of such eminent ,bishops does not admit of doubt1 still as it is the pleasure of all the ,bishops1 let ,records be made1 that no one may be able to deny his own profession4 ,do you therefore1 holy men1 declare what is your pleasure4' ,all the ,bishops said1 #8,it is our pleasure4' ,ambrose1 ,bishop1 said1 #8,our discussions must be confirmed by the ,emperor's ,letter1 as the subject requires1 so that they may be quoted4' #c4 ,the ,letter is read by ,sabinianus a ,deacon2 8,desirous to make our earliest efforts to prevent dissension among ,bishops from uncertainty what doctrines they should reverence1 we had ordered the ,bishops to come together into the city of ,aquileia1 out of the diocese#ba which has been confided to the merits of your ,excellency4 ,for controversies of dubious import could not be better disentangled than by our constituting the ,bishops themselves expounders of the dispute that has arisen1 so that the same persons from whom come forth the instructions of doctrine may solve the contradictions of discordant teaching4 #d4 8,nor is our present order different from our last3 we do not alter the tenour of our command1 but we correct the superfluous numbers that would have assembled4 ,for as ,ambrose1 ,bishop of ,milan1 eminent both for the merits of his life and the favour of ,god1 suggests that there is no occasion for numbers in a case in which the truth1 though in the hands of a few supporters1 would not suffer from many antagonists1 and that he and the ,bishops of the adjoining cities of ,italy would be more than sufficient to meet the assertions of the opposite party1 we have judged it right to refrain from troubling venerable men by bringing into strange lands any one who was either loaded with years1 or disabled with bodily weakness1 or in the slender circumstances of honourable poverty2#bb etc40 #e4 ,,ambrose1 ,bishop1 said2 #8,this is what a ,christian ,emperor has ordained4 ,he has not thought fit to do an injury to the ,bishops3 he has constituted the ,bishops themselves ,judges4 ,and therefore since we sit together in a ,council of ,bishops1 answer to what is proposed to you4 ,arius's letter has been read3 it shall be recited now again1 if you think proper4 ,it contains blasphemies from the beginning2 it says that the ,father alone is eternal4 ,if you think that the ,son of ,god is not everlasting1 support this doctrine in what manner you please3 if you think it is a doctrine to be condemned1 condemn it4 ,here is the ,gospel1 and the ,apostle#bc3 all the ,scriptures are at hand4 ,support it from what quarter you please1 if you think that the ,son of ,god is not everlasting4' #f4 ,,palladius said2 #8,you have contrived1 as appears by the sacred document#bd which you have brought forward1 that this should not be a full and ,general ,council3 in the absence of our ,colleagues we cannot answer4' ,ambrose1 ,bishop1 said3 #8,who are your colleagues8' ,palladius said3 #8,the ,eastern ,bishops4' #g4 ,,ambrose1 ,bishop1 said3 #8,inasmuch as in former times the usage of ,councils has been that the ,eastern ,bishops should be appointed to hold them in the ,east1 and the ,western ,bishops in the ,west1 we1 having our place in the ,west1 are come together to the city of ,aquileia according to the ,emperor's command4 ,moreover1 the ,prefect of ,italy has issued letters1 that if the ,eastern ,bishops chose to meet1 they should be allowed to do so2 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 ,west1 they have therefore thought fit not to come4' #h4 ,,palladius said3 #8,our ,emperor ,gratian commanded the ,eastern ,bishops to come3 do you deny that he did so8 the ,emperor himself told us that he had commanded the ,eastern ,bishops to come4' ,ambrose1 ,bishop1 said3 #8,he certainly commanded them1 in that he did not forbid them to come hither4' ,palladius said3 #8,but your prayer has prevented their coming3 under a pretence of benevolence you have obtained this1 and so put the ,council off4' #i4 ,,ambrose1 ,bishop1 said3 #8,there is no occasion to wander any longer from the subject3 answer now4 ,did ,arius say rightly that the ,father alone is eternal8 and did he say this in agreement with the ,scriptures or not8' ,palladius said3 #8,i do not answer you4' ,constantius1 ,bishop1 said3 #8,do not you answer when you have so long blasphemed8' ,eusebius1 ,bishop1 said3 #8,but you are under an obligation to express frankly the faith you claim the right to hold4 ,if a heathen were to ask of you in what way you believe in ,christ1 you would be bound not to be ashamed to confess4' #aj4 ,,sabinus1 ,bishop1 said3 #8,it was your own request that we would answer3 we come together this day according to your wish1 and upon your own solicitation1 and we have not waited for our other brethren1 who might have come4 ,it is therefore not open to you to wander from the subject4 ,do you say that ,christ was created8 or do you say that the ,son of ,god is everlasting8' ,palladius said3 #8,i have told you already3 we said we would come and prove that you have not done well to take advantage of the ,emperor4' ,ambrose1 ,bishop1 said3 #8,let ,palladius's letter be read to shew whether he sent us this message1 and it will appear that even now he is deceiving4' ,palladius said3 #8,let it be read by all means4' ,the ,bishops said3 #8,when you saw the ,emperor at ,sirmium1 did you address him1 or was it he that pressed you8' ,and they added3 #8,what do you answer to this8' ,palladius answered3 #8,he said to me1 8,go40 ,we said3 8,are the ,eastern ,bishops summoned to attend80 ,he said1 8,they are40 ,should we have come if the ,eastern ,bishops had not been summoned8' #aa4 ,,ambrose1 ,bishop1 said3 #8,let the matter of the ,eastern ,bishops stand over4 ,i enquire at present into your sentiments4 ,arius's letter has been read to you3 you are in the habit of denying that you are an ,arian4 ,either condemn ,arius now1 or defend him4' ,palladius said3 #8,it is not within the compass of your authority to ask this of me4' ,eusebius1 ,bishop1 said3 #8,we do not believe that the religious ,emperor said other than he wrote4 ,he has ordered the ,bishops to meet3 it is impossible that he said to you and no one else contrary to his own letter1 that the case was not to be discussed without the presence of the ,eastern ,bishops4' ,palladius said3 #8,he did1 if the ,italian ,bishops alone were ordered to assemble4' ,evagrius1 ,presbyter and deputy1 said3#be ,it is plain #8that he promised to appear within four and even within two days4 ,what then were you waiting for8 was it1 as you say1 that you considered the opinion of your colleagues1 the ,eastern ,bishops was to be waited for8 ,then you ought to have said so in your message1 and not to have pledged yourself to discussion4' ,palladius said3 #8,i had come1 believing it to be a ,general ,council1 but ,i saw that my colleagues had not assembled4 ,i decided however#bf to come1 in accordance with the summons1 to bid you to do nothing to the prejudice of a future ,council4' #ab4 ,,ambrose1 ,bishop1 said3 #8,you yourself required that we should sit to-day1 moreover1 even this very day you have said yourself 8we come as ,christians to ,christians40 ,you have therefore acknowledged us for ,christians4 ,you promised that you would engage in discussion3 you promised that you would either assign your own reasons or accept ours4 ,we therefore willingly accepted your opening1 we wished that you should come as a ,christian4 ,i offered you the letter of ,arius1 which that ,arius wrote1 from whose name you say that you often suffer wrong4 ,you say that you do not follow ,arius4 ,to-day your sentiments must be made clear2 either condemn him1 or support him by whatever passage you will4' ,he went on2 #8,then according to ,arius's letter ,christ the ,son of ,god is not everlasting8' ,palladius said2 #8,we said that we would prove ourselves ,christians1 but in a full ,council4 ,we do not answer you at all to the prejudice of a future ,council4' ,eusebius1 ,bishop1 said2 #8,you ought to state your profession of faith straightforwardly4' ,palladius said2 #8,and what do we reserve for the ,council8' ,sidenote3 ,rom4 i4 #bj4 ,sidenote3 #a ,cor4 i4 #h4 #ac4 ,,ambrose1 ,bishop1 said2 #8,he has been unanimously condemned who denies the ,eternity of the ,son of ,god4 ,arius denied it1 ,palladius1 who will not condemn ,arius1 follows him4 ,consider then1 whether his opinion is approved of2 it is easy to perceive whether he speaks according to the ,scriptures1 or against the ,scriptures4 ,for we read3 ,god's eternal ,power and ,godhead4 ,christ is the ,power of ,god4 ,if then the ,power of ,god is everlasting1 ,christ surely is everlasting2 for ,christ is the ,power of ,god4' ,eusebius1 ,bishop1 said2 #8,this is our faith3 this is the ,catholic doctrine2 who says not this1 let him be anathema4' ,all the ,bishops said2 #8,anathema4' #ad4 ,,eusebius1 ,bishop1 said2 #8,he says specifically that the ,father alone is everlasting1 and that the ,son at some time began to be4' ,palladius said2 #8,i have neither seen ,arius1 nor do ,i know who he is4' ,eusebius1 ,bishop1 said2 #8,the blasphemy of ,arius has been produced1 in which he denies that the ,son of ,god is everlasting4 ,do you condemn this wickedness and its author1 or do you support it8' ,palladius said2 #8,when there is not the authority of a full ,council1 ,i do not speak4' ,sidenote3 ,acts i4 #ah4 #ae4 ,,ambrose1 ,bishop1 said2 #8,do you hesitate after the divine judgements to condemn ,arius1 when he has burst asunder in the midst8' and he added2 #8,let the holy men too1 the deputies of the ,gauls1 speak4' ,constantius1 ,bishop and deputy of the ,gauls1 said2 #8,this impiety of that man we always have condemned1 and we now condemn not only ,arius1 but also whoever does not say that the ,son of ,god is everlasting4' ,ambrose1 ,bishop1 said2 #8,what says also my ,lord ,justus8' ,justus1 ,bishop and deputy of the ,gauls1 said2 #8,he who does not confess that the ,son of ,god is co-eternal with the ,father1 let him be accounted ,anathema4' ,all the ,bishops said2 #8,anathema4' #af4 ,,ambrose1 ,bishop1 said2 #8,let the deputies of the ,africans speak too1 who have brought hither the sentiments of all their countrymen4' ,felix1 ,bishop and deputy1 said2 #8,if any man denies that the ,son of ,god is everlasting1 and that ,he is co-eternal with the ,father1 not only do ,i the deputy of the whole province of ,africa condemn him1 but also the whole priestly company1 which sent me to this most holy assembly1 has itself also already condemned him4' ,anemius1 ,bishop1 said2 #8,there is no capital of ,illyricum#bg but ,sirmium3 ,i am its ,bishop4 ,the person who does not confess the ,son of ,god to be eternal and co-eternal with the ,father1 that is1 everlasting1 ,i call anathema2 and ,i also say anathema to those who do not make the same confession4' #ag4 ,,ambrose1 ,bishop1 said2 #8,hear what follows4' ,then it was read2 8,alone eternal1 alone without beginning1 alone true1 ,who alone has immortality40 ,ambrose1 ,bishop1 said2 #8,in this also condemn him who denies that the ,son is very ,god4 ,for since ,he ,himself is the ,truth1 how is ,he not very ,god8' ,and he added2 #8,what say you to this8' ,palladius said2 #8,who denies that ,he is very ,son8' ,ambrose1 ,bishop1 said2 #8,arius denied it4' ,palladius said2 #8,when the ,apostle says that ,christ is ,god over all1 can any one deny that ,he is the very ,son of ,god8' #ah4 ,ambrose1 ,bishop1 said2 #8,that you may see with how much simplicity we seek the truth1 lo1 ,i say as you say3 but ,i have then only half the truth4 ,for by speaking thus1 you appear to deny that ,he is very ,god2 if however you confess simply that the ,son of ,god is very ,god1 state it in the order in which ,i propose it to you4' ,palladius said2 #8,i speak to you according to the ,scriptures3 ,i call the ,lord the very ,son of ,god4' ,ambrose1 ,bishop1 said2 #8,do you call the ,son of ,god very ,lord8' ,palladius said2 #8,when ,i call ,him very ,son1 what more is wanted8' ,ambrose1 ,bishop1 said2 #8,i do not ask only that you should call ,him very ,son1 but that you should call the ,son of ,god very ,lord4' #ai4 ,,eusebius1 ,bishop1 said2 #8,is ,christ very ,god1 according to the faith of all and to the ,catholic profession8' ,palladius said2 #8,he is the very ,son of ,god4' ,eusebius1 ,bishop1 said2 #8,we also are by adoption sons2 ,he is ,son according to the property of ,his ,divine ,generation4' ,and he added2 #8,do you confess that the very ,son of ,god is very ,lord by ,his ,birth and essentially8' ,palladius said2 #8,i call ,him the very ,son of ,god1 only-begotten4' ,eusebius1 ,bishop1 said2 #8,do you then think it is against the ,scriptures1 for ,christ to be called very ,god8' #bj4 ,,palladius being silent1 ,ambrose1 ,bishop1 said2 #8,he who says only that ,he is the very ,son of ,god1 and will not say that ,he is very ,lord1 appears to deny it4 ,let ,palladius then1 if he does confess it1 confess it in this order1 and let him say whether he calls the ,son of ,god very ,lord4' ,sidenote3 ,s4 ,john xvii4 #c4 ,palladius said2 #8,when the ,son says1 ,that they might know ,thee the only true ,god and ,jesus ,christ ,whom ,thou hast sent1 is it by way of feeling only1 or in truth8' ,sidenote3 #a ,s4 ,john v4 #bj4 ,ambrose1 ,bishop1 said2 #8,john said in his epistle2 ,this is the true ,god4 ,deny this4' ,palladius said2 #8,when ,i tell you that ,he is true ,son1 ,i acknowledge also a true ,godhead4' ,ambrose1 ,bishop1 said2 #8,in this also there is evasion2 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 only1 and not that of the ,son also1 which is one only and true4 ,if then you wish to speak plainly1 as you refer me to the ,scriptures1 say what the ,evangelist ,john said2 ,this is the true ,god1 or deny that he hath said it4' ,palladius said2 #8,besides the ,son there is none other that is begotten4' #ba4 ,,eusebius1 ,bishop1 said2 #8,is ,christ very ,god1 according to the faith of all and to the ,catholic profession1 or in your opinion is ,he not very ,god8' ,palladius said2 #8,he is the ,power of our ,god4' ,ambrose1 ,bishop said2 #8,you do not speak frankly2 and so anathema to him who does not confess that the ,son of ,god is very ,lord4' ,all the ,bishops said2 #8,let him be accounted anathema1 who will not call ,christ1 the ,son of ,god1 very ,lord4' #bb4 ,the reader continued2 8,alone true1 ,who alone hath immortality40 ,ambrose1 ,bishop1 said2 #8,has the ,son of ,god immortality1 or has ,he it not1 in respect of ,his ,godhead8' ,sidenote3 #a ,tim4 vi4 #af4 ,palladius said2 #8,do you accept or no the words of the ,apostle1 ,the ,king of kings ,who alone hath immortality8' ,ambrose1 ,bishop1 said2 #8,what say you of ,christ the ,son of ,god8' ,palladius said2 #8,is ,christ a divine ,name or a human8' #bc4 ,,eusebius1 ,bishop1 said2 #8,he is called ,christ indeed according to the mystery of ,his ,incarnation1 but ,he is both ,god and ,man4' ,palladius said2 #8,christ is a name of the flesh3 ,christ is a man's name3 do you answer me4' ,eusebius1 ,bishop1 said2 #8,why do you dwell upon useless topics8 ,when ,arius' impious words were read1 who says of the ,father that ,he alone hath immortality1 you cited a testimony in confirmation of ,arius' impiety1 quoting from the ,apostle1 ,who only hath immortality1 dwelling in the light which no man can approach unto4 ,but if you understand it1 he has expressed by the ,name of ,god the dignity of the whole ,nature1 inasmuch as in the ,name of ,god1 both ,father and ,son are signified4' ,palladius said2 #8,you also have not chosen to answer what ,i have asked4' #bd4 ,,ambrose1 ,bishop1 said2 #8,i ask you to give your opinion plainly1 has the ,son of ,god immortality according to ,his divine generation1 or has ,he not8' ,palladius said2 #8,in respect of ,his divine generation ,he is incorruptible2 and by means of ,his ,incarnation ,he died4' ,ambrose1 ,bishop1 said2 #8,his divinity died not1 but ,his flesh died4' ,palladius said2 #8,do you answer me first4' ,ambrose1 ,bishop1 said2 #8,has the ,son of ,god immortality in respect of ,his ,godhead or has ,he it not8 ,but have you not even now betrayed your fraudulent and insidious meaning according to ,arius' profession8' and he added2 #8,he who denies that the ,son of ,god has immortality1 what think you of him8' ,all the ,bishops said2 #8,let him be accounted anathema4' #be4 ,,palladius said2 #8,a divine offspring is immortal4' ,ambrose1 ,bishop1 said2 #8,this also have you said evasively1 to avoid expressing anything clearly about the ,son of ,god4 ,i say to you1 the ,son hath immortality in respect of ,his ,godhead1 or do you deny it and say that ,he has not4' ,palladius said2 #8,did ,christ die or not8' ,sidenote3 ,s4 ,matt4 x4 #bh4 ,ambrose1 ,bishop1 said2 #8,in respect of the flesh ,he did3 our soul does not die3 for it is written1 ,fear not them who kill the body1 but are not able to kill the soul2 seeing then that our soul cannot die1 do you think ,christ died in respect of ,his ,godhead8' ,palladius said2 #8,why do you shrink from the name of death8' ,ambrose1 ,bishop1 said2 #8,nay1 ,i do not shrink from it1 but ,i confess it in respect of my flesh3 for there is ,one by ,whom ,i am released from the chains of death4' ,palladius said2 #8,death is caused by separation of the spirit 7from the flesh71 for ,christ the ,son of ,god took upon ,him flesh1 and by means of flesh he died4' ,ambrose1 ,bishop1 said2 #8,it is written that ,christ suffered3 ,he suffered then in respect of ,his flesh3 in respect of ,his ,godhead ,he has immortality4 ,he who denies this1 is a devil4' ,palladius said2 #8,i know not ,arius4' #bf4 ,,ambrose1 ,bishop1 said2 #8,then ,arius said ill1 since the ,son of ,god also has immortality in respect of his ,godhead4' ,and he added1 #8,did he then say well or ill8' ,palladius said2 #8,i do not agree4' ,ambrose1 ,bishop1 said2 #8,with whom do not you agree8 ,anathema to him1 who does not frankly unfold his faith4' ,all the ,bishops said2 #8,anathema4' ,palladius said2 #8,say what you please2 ,his ,godhead is immortal4' ,ambrose1 ,bishop1 said2 #8,whose8 the ,father's or the ,son's8' ,and he added3 #8,arius heaped together many impieties4 ,but let us pass to other points4' #bg4 ,then was recited2 8,alone wise40 ,palladius said2 #8,the ,father is wise of himself1 but the ,son is not wise4' ,ambrose1 ,bishop1 said2 #8,is then the ,son not wise1 when ,he ,himself is ,wisdom8 ,for we also say that the ,son is begotten of the ,father4' ,eusebius1 ,bishop1 said2 #8,is there anything as impious and profane as this which he said1 that the ,son of ,god is not wise8' ,palladius said2 #8,he is called ,wisdom1 who can deny that he is ,wisdom8' ,ambrose1 ,bishop1 said2 #8,is ,he wise or not8' ,palladius said2 #8,he is ,wisdom4' ,ambrose1 ,bishop1 said2 #8,then ,he is wise1 if ,he is ,wisdom4' ,palladius said2 #8,we answer you according to the ,scriptures4' ,ambrose1 ,bishop1 said2 #8,palladius1 as far as ,i can see1 has attempted to deny also that the ,son of ,god is wise4' ,eusebius1 ,bishop1 said2 #8,he who denies that the ,son of ,god is wise1 let him be anathema4' ,all the ,bishops said2 #8,anathema4' #bh4 ,,eusebius1 ,bishop1 said2 #8,let ,secundianus also answer to this4' ,secundianus being silent1 ,ambrose1 ,bishop1 said2 #8,he who is silent wishes to reserve his judgement4' ,and he added1 #8,when he says that the ,father alone is good1 did he confess the ,son or deny ,him8' ,sidenote3 ,s4 ,john x4 #aa4 ,palladius said2 #8,we read1 ,i am the good ,shepherd1 and do we deny it8 ,who would not say that the ,son of ,god is good8' ,ambrose1 ,bishop1 said2 #8,then is ,christ good8' ,palladius said2 #8,he is good4' ,ambrose1 ,bishop1 said2 #8,arius then was wrong in asserting it of the ,father alone1 since the ,son of ,god also is a good#bh ,god4' ,palladius said2 #8,he who says that ,christ is not good1 says ill4' ,sidenote3 ,s4 ,luke xix4 #ag4 ,sidenote3 ,ib4 vi4 #de4 #bi4 ,,eusebius1 ,bishop1 said2 #8,do you confess that ,christ is a good ,god8 ,for ,i also am good4 ,he has said to me2 ,well done1 thou good servant2 and1 ,a good man out of the good treasure of his heart bringeth forth that which is good4' ,palladius said2 #8,i have already said1 ,i do not answer you until there is a full ,council4' ,sidenote3 ,s4 ,john vii4 #ab4 ,ambrose1 ,bishop1 said2 #8,the ,jews said ,he is a good man2 and ,arius denies that the ,son of ,god is good4' ,palladius said2 #8,who can deny it8' ,eusebius1 ,bishop1 said2 #8,then the ,son of ,god is a good ,god4' ,palladius said2 #8,the good ,father begat a good ,son4' #cj4 ,,ambrose1 ,bishop1 said2 #8,we also are begotten of ,him and are good1 but not in respect of ,godhead4 ,do you call the ,son of ,god a good ,god8' ,palladius said2 #8,the ,son of ,god is good4' ,ambrose1 ,bishop1 said2 #8,you see then that you call him a good ,christ1 a good ,son1 not a good ,god2 which is what is asked of you4' ,and he added2 #8,he who does not confess that the ,son of ,god is a good ,god1 ,anathema to him4' ,all the ,bishops said2 #8,anathema4' #ca4 ,the reader likewise continued2 8,alone mighty40 ,ambrose1 ,bishop1 said2 #8,is the ,son of ,god mighty or not8' ,palladius said2 #8,he ,who made all things1 is ,he not mighty8 ,he ,who made all things1 is ,he deficient in might8' ,ambrose1 ,bishop1 said3 #8,then ,arius said ill4' ,and he added2 #8,do you even in this condemn ,arius8' ,palladius said2 #8,how do ,i know who he is8 ,i answer you for myself4' ,ambrose1 ,bishop1 said2 #8,is the ,son of ,god the mighty ,god8' ,palladius said2 #8,he is mighty4' ,ambrose1 ,bishop1 said2 #8,is the ,son of ,god the mighty ,god8' ,palladius said2 #8,i have already said that the only-begotten ,son of ,god is mighty4' ,ambrose1 ,bishop1 said2 #8,the mighty ,lord4' ,palladius said2 #8,the mighty ,son of ,god4' ,sidenote3 ,ps4 lii4 #a4 ,sidenote3 #b ,cor4 xii4 #aj4 #cb4 ,,ambrose1 ,bishop1 said2 #8,men also are mighty2 for it is written1 ,why boastest thou thyself in mischief1 thou mighty man8 and in another place1 ,when ,i am weak1 then am ,i strong4 ,i ask you to confess that ,christ the ,son of ,god is the mighty ,lord2 or if you deny it1 support your denial4 ,for ,i speak of one ,power of the ,father and of the ,son1 and ,i call the ,son of ,god mighty in the same way as the ,father4 ,do you hesitate then to confess that the ,son of ,god is the mighty ,lord8' ,palladius said2 #8,i have already said1 we answer you in discussion as we can2 for you wish to be sole judges1 and at the same time parties to the case4 ,we do not answer you now1 but we will answer you in a ,general and full ,council4' ,ambrose1 ,bishop1 said2 #8,anathema to him who denies that ,christ is the mighty ,lord4' ,all the ,bishops said2 #8,anathema4' #cc4 ,it was likewise recited2 8,alone mighty1 ,judge of all40 ,palladius said2 #8,the ,son of ,god1 the ,judge of all4 ,there is ,who gives1 there is who receives4' ,ambrose1 ,bishop1 said2 #8,did ,he give by grace or nature8 ,men also have judgement given them4' ,palladius said2 #8,do you call the ,father greater or not8' ,ambrose1 ,bishop1 said2 #8,i will answer you afterwards4' ,palladius said2 #8,i do not answer you1 if you do not answer me4' ,eusebius1 ,bishop1 said2 #8,unless you condemn in order the impiety of ,arius1 we will give you no power of asking questions4' ,palladius said2 #8,i do not answer you4' ,ambrose1 ,bishop1 said2 #8,is the ,son of ,god1 as has been read1 ,judge or not8' ,palladius said2 #8,if you do not answer me1 ,i do not answer you1 as being an impious person4' #cd4 ,,ambrose1 ,bishop1 said2 #8,you have my profession1 whereby ,i will answer you4 ,in the mean time1 let ,arius' letter be read through4' ,and he added3 #8,in that letter you will find that sacrilegious argument also which you are endeavouring at4' ,palladius said2 #8,when ,i ask1 do you not answer8' ,eusebius1 ,bishop1 said2 #8,we call the ,son of ,god equal ,god4' ,palladius said3 #8,you are ,judge3 your note-takers are here4' ,ambrose1 ,bishop1 said2 #8,let any of yours write1 who please4' #ce4 ,,palladius said2 #8,is the ,father greater or not8' ,sidenote3 ,s4 ,john v4 #ah4 ,eusebius1 ,bishop1 said2 #8,in respect of ,his ,godhead the ,son is equal to the ,father4 ,you have it in the ,gospel that the ,jews persecuted ,him because ,he not only broke the sabbath1 but also called ,god ,his ,father1 making ,himself equal with ,god2 what then impious men confessed while they persecuted1 we who believe cannot deny4' ,sidenote3 ,phil4 ii4 #f-h4 ,ambrose1 ,bishop1 said2 #8,and in another place you have3 ,who being in the form of ,god thought it not robbery to be equal with ,god1 but emptied himself#bi and took upon him the form of a servant1 and was made in the likeness of men2 and became obedient unto death4 ,you see that in the form of ,god ,he is equal to ,god4 ,and he took1 ,s4 ,paul says1 the form of a servant4 ,in what then is ,he less8 ,in respect surely of ,his form of a servant1 not of the form of ,god8' ,eusebius1 ,bishop1 said2 #8,just as1 being established in the form of a servant1 ,he was not less than a servant2 so being established in the form of ,god1 ,he could not be less than ,god4' #cf4 ,,ambrose1 ,bishop1 said2 #8,or say that in respect of ,godhead the ,son of ,god is less4' ,palladius said2 #8,the ,father is greater4' ,ambrose1 ,bishop1 said2 #8,in respect of the flesh4' ,sidenote3 ,s4 ,john xiv4 #bh4 ,palladius said2 #8,he who sent me1 is greater than ,i4 ,was the flesh sent by ,god or was the ,son of ,god sent8' ,sidenote3 ,ib4 #bg1 #bh4 ,ambrose1 ,bishop1 said2 #8,we prove this day that the holy ,scriptures are falsely cited by you1 for thus it is written3 ,peace ,i leave unto you1 my peace ,i give unto you3 not as the world giveth1 give ,i unto you4 ,let not your heart be troubled1 neither let it be afraid3 ,if ye loved me1 ye would rejoice1 because ,i said1 ,i go unto the ,father1 for my ,father is greater than ,i4 ,he did not say1 ,he ,who sent me is greater than ,i4' ,palladius said2 #8,the ,father is greater4' ,ambrose1 ,bishop1 said2 #8,anathema to him1 who adds to or takes from the holy ,scriptures4' ,all the ,bishops said2 #8,anathema4' #cg4 ,,palladius said2 #8,the ,father is greater than the ,son4' ,sidenote3 ,heb4 ii4 #g4 ,ambrose1 ,bishop1 said2 #8,in respect of the flesh the ,son is less than the ,father3 in respect of ,godhead ,he is equal to the ,father3 ,i read therefore that the ,son of ,god is equal to the ,father1 as also the instances that have been adduced testify4 ,but why should you wonder that ,he is less in respect of the flesh1 when ,he has called ,himself a servant1 a stone1 a worm1 when ,he has said that ,he is less than the angels1 for it is written3 ,thou madest him a little lower than the angels4' ,palladius said2 #8,i see that you make impious assertions4 ,we do not answer you without arbiters4' ,sabinus1 ,bishop1 said2 #8,let no one ask for an opinion from him who has blasphemed in such countless opinions4' ,palladius said2 #8,we do not answer you4' #ch4 ,,sabinus1 ,bishop1 said2 #8,palladius has now been condemned by all4 ,the blasphemies of ,arius are much lighter than those of ,palladius4' ,sidenote3 ,ib4 vi4 #ac4 ,sidenote3 ,s4 ,john viii4 #ef4 ,and when ,palladius rose1 as if he wished to go out1 he said2 #8,palladius has risen1 because he sees that he is to be convicted by manifest testimonies of the ,scriptures1 as indeed he has been already convicted3 for thus it has been read1 that in respect of ,godhead the ,son is equal to the ,father4 ,let him admit that in respect of ,his ,godhead the ,son of ,god has no greater3 it is written3 ,when ,god made promise to ,abraham1 because ,he could swear by no greater1 he swear by himself4 ,you see therefore the ,scripture1 that ,he could swear by no greater4 ,but it is the ,son of ,whom this is said1 since it was ,he ,who appeared to ,abraham1 whence also ,he says1 ,he saw my day and was glad4' ,palladius said2 #8,the ,father is greater4' ,eusebius1 ,bishop1 said2 #8,when ,he spake as ,god1 ,he had no greater2 when ,he spake as man1 ,he had one greater4' #ci4 ,,palladius said2 #8,the ,father begat the ,son2 the ,father sent the ,son4' ,ambrose1 ,bishop1 said2 #8,anathema to him1 who denies that in respect of ,his ,godhead the ,son is equal to the ,father4' ,all the ,bishops said2 #8,anathema4' ,palladius said2 #8,the ,son is subject to the ,father2 the ,son keeps the commands of the ,father4' ,sidenote3 ,s4 ,john vi4 #dd4 ,ambrose1 ,bishop1 said2 #8,he is subject in respect of ,his ,incarnation4 ,but even you yourself remember that you have read2 ,no man can come unto me1 except the ,father draw him4' ,sabinus1 ,bishop1 said2 #8,let him say whether the ,son is subject to the ,father in respect of ,his ,godhead1 or in respect of ,his ,incarnation4' #dj4 ,,palladius said2 #8,then the ,father is greater4' ,sidenote3 #a ,cor4 i4 #h4 ,ambrose1 ,bishop1 said2 #8,in another place also it is written2 ,god is faithful1 by ,whom ye were called unto the fellowship of ,his ,son4 ,i say that the ,father is greater in respect of the assumption of the flesh1 which the ,son of ,god took upon ,him1 not in respect of the ,son's ,godhead4' ,palladius said2 #8,what then is the comparison of the ,son of ,god8 ,and can flesh say1 ,god is greater than ,i8 ,did the flesh speak or the ,godhead because the flesh was there8' ,ambrose1 ,bishop1 said2 #8,the flesh does not speak without the soul4' ,sidenote3 ,s4 ,john viii4 #dj4 ,eusebius1 ,bishop1 said2 #8,god in the flesh spoke according to the flesh1 when ,he said1 ,why do ye persecute#cj me1 a man8 ,who said this8' ,palladius said2 #8,the ,son of ,god4' ,ambrose1 ,bishop1 said2 #8,then the ,son of ,god is ,god in respect of ,his ,godhead and is man in respect of ,his flesh4' ,palladius said2 #8,he took flesh upon ,him4' ,eusebius1 ,bishop1 said2 #8,accordingly ,he made use of human words4' ,palladius said2 #8,he took man's flesh upon ,him4' #da4 ,,ambrose1 ,bishop1 said2 #8,let him say that the ,apostle did not call ,him subject in respect of ,his ,godhead1 but in respect of ,his flesh2 for it is written1 ,he humbled himself and became obedient unto death4 ,in what then did ,he taste death8' ,palladius said2 #8,in that ,he humbled ,himself4' ,ambrose1 ,bishop1 said2 #8,not ,his ,godhead but ,his flesh was humbled and subject4' ,and he added2 #8,did ,arius well or ill in calling him a perfect creature8' ,palladius said2 #8,i do not answer you1 for you have no authority4' ,ambrose1 ,bishop1 said2 #8,profess what you please4' ,palladius said2 #8,i do not answer you4' #db4 ,,sabinus1 ,bishop1 said2 #8,do you not answer on behalf of ,arius8 do you not answer to what has been asked8' ,palladius said2 #8,i have not answered on behalf of ,arius4' ,sabinus1 ,bishop1 said2 #8,you have answered so far as to deny that the ,son of ,god is mighty1 to deny that ,he is true ,god4' ,palladius said2 #8,i do not allow you to be my judge1 whom ,i convict of impiety4' ,sabinus1 ,bishop1 said2 #8,you yourself forced us to sit4' ,palladius said2 #8,i gave in a request that you might sit1 in order that ,i might convict you4 ,why have you practised upon the ,emperor8 ,you have gained by intrigue that the ,council should not be a plenary one4' ,ambrose1 ,bishop1 said2 #8,when ,arius' impieties were read1 your impiety also1 which harmonized with his1 was condemned equally4 ,you have thought fit while the letter was in the midst of being read1 to bring forward whatever passages you would3 you were told in answer in what way the ,son has said that the ,father is greater1 because in respect of ,his taking flesh upon ,him1 the ,father is greater than ,he4 ,you have urged also that the ,son of ,god is subject2 and on this head you were answered that the ,son of ,god is subject in respect of ,his flesh1 not in respect of ,his divinity4 ,you have our profession4 ,now hear the rest4 ,since you have been answered1 do you answer to what is read4' #dc4 ,,palladius said2 #8,i do not answer you1 because what ,i have said has not been recorded2 only your words are recorded4 ,i do not answer you4' ,ambrose1 ,bishop1 said2 #8,you see that every thing is recorded4 ,moreover1 what has been written is abundant for the proof of your impiety4' ,and he added2 #8,do you say that ,christ is a creature or do you deny it8' ,palladius said2 #8,i do not answer you4' ,ambrose1 ,bishop1 said2 #8,an hour ago1 when it was read that ,arius called ,christ a creature1 you denied it3 you had an opportunity offered you of condemning his perfidy2 you would not4 ,say now at last whether ,christ was begotten of the ,father or created4' ,palladius said2 #8,if you please1 let my reporters come and so let the whole be taken down4' ,sabinus1 ,bishop1 said2 #8,let him send for his reporters4' ,palladius said2 #8,we will answer you in a full ,council4' #dd4 ,,ambrose1 ,bishop1 said2 #8,attalus subscribed the formula#ca of the ,council of ,nica4 ,let him deny it1 as he has come to our ,council4 ,let him say to-day1 whether he subscribed the formula of the ,council of ,nica or no8' ,attalus remaining silent1 ,ambrose1 ,bishop1 said2 #8,though the presbyter ,attalus is an ,arian1 yet we give him permission to speak3 let him frankly state whether he subscribed the formula of the ,council of ,nica under his ,bishop ,agrippinus1 or no4' ,attalus said2 #8,you have already said that ,i have been several times condemned4 ,i do not answer you4' ,ambrose1 ,bishop1 said2 #8,did you subscribe the formula of the ,council of ,nica or no8' ,attalus said2 #8,i do not answer you4' #de4 ,,palladius said2 #8,do you now wish the formula to be regarded as general or no8' ,chromatius1 presbyter1 said2 #8,you have not denied that ,he is a creature1 you have denied that ,he is mighty4 ,you have denied every thing which the ,catholic ,faith professes4' ,sabinus1 ,bishop1 said2 #8,we are witnesses that ,attalus subscribed the ,council of ,nica1 and that he now refuses to answer4 ,what is the opinion of all8' ,as ,attalus did not speak1 ,ambrose1 ,bishop1 said2 #8,let him say whether he subscribed the formula of the ,council of ,nica or no4' #df4 ,,palladius said2 #8,let your reporter and ours stand forward and write down every thing4' ,valerian1 ,bishop1 said2 #8,what you have said and what you have denied is already all written4' ,palladius said2 #8,say what you please4' ,ambrose1 ,bishop1 said2 #8,since ,palladius who has been already many times condemned1 wishes to be condemned still oftener1 ,i am reading the letter of ,arius which he has not chosen to condemn3 do you state whether you approve of my doing so4' ,all the ,bishops said2 #8,let it be read4' ,then the words were read4 8,but begotten not putatively10 c4 ,ambrose1 ,bishop1 said2 #8,i have answered you on the ,father's being greater3 ,i have answered you also on the ,son's being subject3 do you yourself answer now4' #dg4 ,,palladius said2 #8,i will not answer unless arbiters come after the ,lord's day4' ,ambrose1 ,bishop1 said2 #8,you were come with a view to discussion1 but since ,i have charged you with its doctrines1 you have seen the letter of ,arius which you have not chosen to condemn and which you cannot support3 you now therefore shrink back and cavil4 ,i read it to you fully point by point4 ,tell me whether you believe ,christ to have been created2 whether there was a time when he was not2 or whether the only begotten ,son of ,god has always existed4 ,when you have heard ,arius' letter1 either condemn it or approve of it4' #dh4 ,,palladius said2 #8,since ,i convict you of impiety1 ,i will not have you for judge4 ,you are a transgressor4' ,sabinus1 ,bishop1 said2 #8,say1 what impieties you object to our brother and fellow-bishop ,ambrose4' ,palladius said2 #8,i have already told you1 ,i will answer in a full ,council1 and with arbiters present4' ,ambrose1 ,bishop1 said2 #8,i desire to be confuted and convicted in the assembly of my brethren4 ,say then what ,i have said impiously2 but ,i appear impious to you because ,i support piety4' ,sabinus1 ,bishop1 said2 #8,does then he seem impious to you1 who censures the blasphemies of ,arius8' #di4 ,,palladius said2 #8,i have not denied that the ,son of ,god is good4' ,ambrose1 ,bishop1 said2 #8,do you say that ,christ is a good ,god8' ,palladius said2 #8,i do not answer you4' ,valerian1 ,bishop1 said2 #8,do not press ,palladius so much3 he cannot confess our truths with simplicity4 ,for his conscience is confused with a twofold blasphemy3 he was ordained by the ,photinians and was condemned with them1 and now he shall be condemned more fully4' ,palladius said2 #8,prove it4' ,sabinus1 ,bishop1 said2 #8,he would not have denied that ,christ is true if he were not following his own teachers4' #ej4 ,,ambrose1 ,bishop1 said2 #8,you have objected to me that ,i am impious3 prove it4' ,palladius said2 #8,we will bring forward our statement1 and when we have brought it1 then the discussion shall be held4' ,ambrose1 ,bishop1 said2 #8,condemn the impiety of ,arius4' ,palladius being silent1 ,eusebius1 ,bishop1 said2 #8,he dwells upon useless subjects4 ,there are so many impieties of ,arius1 which ,palladius has not chosen to condemn1 nay rather has confessed by supporting4 ,he who does not condemn ,arius is like him1 and is rightly to be called a heretic4' ,all the ,bishops said2 #8,on the part of us all let ,palladius be anathema4' #ea4 ,,ambrose1 ,bishop1 said2 #8,do you consent1 ,palladius1 that the other statements of ,arius be read8' ,palladius said2 #8,give us arbiters3 let reporters come on both sides4 ,you cannot be judges unless we have arbitrators and unless persons come on both sides to arbitrate1 we do not answer you4' ,ambrose1 ,bishop1 said2 #8,what arbitrators do you wish for8' ,palladius said2 #8,there are here many men of high rank4' ,sabinus1 ,bishop1 said2 #8,after such a number of blasphemies do you wish for arbitrators8' ,ambrose1 ,bishop1 said2 #8,bishops ought to judge of laymen3 not laymen of ,bishops4 ,but tell me what judges you wish for4' ,palladius said2 #8,let arbitrators attend4' ,chromatius1 the ,presbyter1 said2 #8,without prejudice to condemnation by the ,bishops1 let those also who are of ,palladius' party be heard at full length4' #eb4 ,,palladius said2 #8,they are not allowed to speak4 ,let arbitrators attend and reporters on both sides1 and then they will answer you in a ,general ,council4' ,ambrose1 ,bishop1 said2 #8,though he has been convicted of many impieties1 yet we should blush that a person who claims the priesthood for himself should seem to have been condemned by laymen1 and on this very ground and in this very point he deserves condemnation because he looks to the sentence of laymen1 when priests ought rather to be the judges of laymen4 ,looking to what we have this day heard ,palladius professing and to what he has refused to condemn1 ,i pronounce him unworthy of the priesthood1 and ,i judge that he should be deprived#cb thereof in order that a ,catholic may be ordained in his place4' ,all the ,bishops said2 #8,anathema to ,palladius4' #ec4 ,,ambrose1 ,bishop1 said2 #8,the most gracious and ,christian ,emperor has committed the cause to the judgement of the ,bishops and has constituted them arbitrators of the dispute#cc4 ,since therefore the decision appears to have been made over to us1 so that we are the interpreters of the ,scriptures1 let us condemn ,palladius1 who has not chosen to condemn the sentiments of the impious ,arius1 and because he has himself denied the ,son of ,god to be everlasting1 and made the other statements which appear in our proceedings4 ,let him therefore be accounted ,anathema4' ,all the ,bishops said2 #8,we all condemn him2 let him be accounted anathema4' #ed4 ,,ambrose1 ,bishop1 said2 #8,since all who are met here are ,christian men1 brethren approved of ,god1 and our fellow-bishops1 let each individual say1 what he thinks4' ,valerian1 ,bishop1 said2 #8,my sentence is that he who defends ,arius is an ,arian2 that he who does not condemn his blasphemies is himself a blasphemer2 and therefore ,i judge that such a man is alien from the fellowship of ,bishops4' ,palladius said2 #8,you have begun to play2 play on4 ,without an ,eastern ,council we answer you not4' #ee4 ,,anemius1 ,bishop of ,sirmium1 said2 #8,whoever does not condemn the heresies of ,arius must of necessity be an ,arian4 ,him therefore ,i judge to be alien from our communion1 and to be without place in the assembly of ,bishops4' ,constantius1 ,bishop of ,orange1 said2 #8,as ,palladius is a disciple of ,arius1 whose impieties have been long since condemned by our ,fathers in the ,council of ,nice1 but have this day severally1 when recited1 been approved of by ,palladius1 inasmuch as he was not disturbed at his acknowledging that the ,son of ,god was not of the same ,nature with ,god the ,father1 and at his calling ,him a creature1 and saying that ,he began to be in time1 and denying ,him to be true ,lord1 on these grounds1 ,i judge that he should be condemned for ever4' #ef4 ,,justus1 ,bishop1 said2 #8,palladius who has refused to condemn the blasphemies of ,arius1 and who seems rather to acknowledge them1 can in my judgement no longer be called a ,priest or be reckoned among ,bishops4' ,eventius1 ,bishop of ,ticinum1 said2 #8,i think that ,palladius who has refused to condemn the impieties of ,arius1 is removed for ever from the fellowship of ,bishops4' #eg4 ,,abundantius1 ,bishop of ,trent1 said2 #8,since ,palladius maintains evident blasphemies1 let him know that he is condemned by the ,council of ,aquileia4' ,eusebius1 ,bishop of ,bologna1 said2 #8,inasmuch as ,palladius has not only refused to condemn the impieties of ,arius1 impieties written with the pen of the devil1 and which it is not lawful so much as to listen to1 but has also appeared as the maintainer of them by denying that the ,son of ,god is true ,lord1 is good ,lord1 is wise ,lord1 is everlasting ,lord2 both by my sentence1 and by the judgement of all ,catholics ,i think that he is rightly condemned and excluded from the assembly of ,bishops4' #eh4 ,,sabinus1 ,bishop of ,placentia1 said2 #8,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 institutions1 a just sentence of the whole ,council has been passed upon him1 and humble individual as ,i am1 let him by my judgement be deprived once more of the priesthood and banished justly from this most holy assembly4' ,felix and ,numidius1 deputies of ,africa said2 #8,anathema to the ,sect of the ,arian heresy to which by the ,synod of ,aquileia ,palladius is pronounced to belong4 ,but we condemn also those1 who contradict the truth of the ,nicene ,synod4' #ei4 ,,limenius1 ,bishop of ,vercell1 said2 #8,it is manifest that the ,arian doctrine has been often condemned3 and therefore1 inasmuch as ,palladius having been appealed to in this holy ,synod of ,aquileia has refused to correct and amend himself1 and has rather proved himself worthy of blame and defiled himself with the perfidy which he has publicly professed himself to hold1 ,i too by my judgement declare that he is to be deprived of the fellowship of the ,bishops4' ,maximus1 ,bishop of ,emona1 said2 #8,that ,palladius1 who would not condemn1 but has rather himself acknowledged1 the blasphemies of ,arius1 is justly and deservedly condemned ,god knows1 and the conscience of the faithful has condemned him4' #fj4 ,,exuperantius1 ,bishop of ,dertona1 said2 #8,as the rest of my ,colleagues have condemned ,palladius who has refused to condemn the sect and doctrine of ,arius1 and on the contrary has defended them1 ,i also likewise condemn him4' ,bassianus1 ,bishop of ,lodi1 said2 #8,i have heard along with the rest of my ,colleagues the impieties of ,arius1 which ,palladius not only has not condemned but has confirmed4 ,let him be anathema and be deprived of the priesthood4' #fa4 ,,philaster1 ,bishop of ,brescia1 said2 #8,the blasphemies and iniquity of ,palladius1 who follows and defends the ,arian doctrine ,i in company with all have condemned4' ,constantius1 ,bishop of ,sciscia1 said2 #8,as the rest of my brother ,bishops1 ,i also think that ,palladius is to be condemned1 who has refused to condemn the blasphemies and impieties of ,arius4' ,heliodorus1 ,bishop of ,altinum1 said2 #8,the man who maintains the perfidy of ,arius1 and of all the heretics with whom ,palladius is partner1 whose heart is foolish1 and who has not confessed the truth1 together with the rest of my brother ,bishops ,i condemn4' #fb4 ,,felix1 ,bishop of ,jadera1 said2 #8,i also in like manner unite with all in condemning ,palladius1 who speaks blasphemies against the ,son of ,god as ,arius did4' ,theodorus1 ,bishop of ,octodorum1 said2 #8,we judge ,palladius1 who has denied ,christ to be true ,god1 co-eternal with the ,father1 to be in no wise either a ,christian or a priest4' ,domninus1 ,bishop of ,grenoble1 said2 #8,as ,palladius adheres to the perfidy of ,arius1 ,i also judge that he is to be condemned for ever1 as my brethren also have condemned him4' #fc4 ,,proculus1 ,bishop of ,marseilles1 said2 #8,palladius1 who by a kind of impious succession to the blasphemies of ,arius has defended them in that he does not condemn them1 as he has been already designated a blasphemer by the sentence of many venerable ,bishops1 and pronounced alien from the priesthood1 so by my sentence also is marked out in the same manner as condemned for ever4' ,diogenes1 ,bishop of ,genoa1 said2 #8,palladius who while he does not confess has even denied ,christ to be true ,lord and ,god1 like and equal to the ,father1 ,i together with the rest of my brethren and fellow ,bishops adjudge to have the lot of condemnation4' #fd4 ,,amantius1 ,bishop of ,nice1 said2 #8,palladius1 who has refused to pull down the sect of ,arius1 according to the judgement of my brother ,bishops1 ,i also condemn4' ,januarius1 ,bishop1 said2 #8,as all my brother ,bishops have condemned ,palladius so also do ,i think that he ought to be condemned by a similar judgement#cd4' #fe4 ,,secundianus having withdrawn for a while1 and then returned to the ,council#ce1 ,ambrose1 ,bishop1 said2 #8,you have heard1 ,secundianus1 what sort of sentence the impious ,palladius has received1 having been condemned by the ,council of ,bishops3 and though we have been displeased that you have not shrunk from his madness1 ,i nevertheless make some special enquiries of you4 ,do you say that our ,lord ,jesus ,christ1 the ,son of ,god1 is or is not very ,god8' ,secundianus said2 #8,he who denies the ,father of our ,lord and ,god ,jesus ,christ to be true ,god is not a ,christian1 nor is he who denies that the ,lord is the very ,son of ,god4' ,ambrose1 ,bishop1 said2 #8,do you confess that the ,son of ,god is very ,god8' ,secundianus said2 #8,i say that ,he is the very ,son of ,god1 the very only begotten ,son of ,god4' #ff4 ,,ambrose1 ,bishop1 said2 #8,do you call ,him very ,lord8' ,secundianus said2 #8,i call ,him the very only-begotten ,son of ,god4 ,who denies that ,he is the very ,son of ,god8' ,eusebius1 ,bishop1 said2 #8,it is not enough that you confess ,him to be the only-begotten ,son of ,god1 for all confess this4 ,but what influences us is that ,arius said that the ,father alone is ,lord1 alone is true1 and denied that the ,son of ,god is very ,lord4 ,do you confess simply that the ,son of ,god is very ,god8' ,sidenote3 ,s4 ,john i4 #ah4 ,secundianus said2 #8,who ,arius was1 ,i know not2 what he said1 ,i know not4 ,you speak with me1 living man with living man4 ,i say what ,christ said3 ,the only begotten ,son ,which is in the bosom of the ,father4 ,therefore ,he asserts ,himself to be the only-begotten ,son of the ,father3 the only-begotten ,son is then the very ,son of ,god4' ,sidenote3 ,isa4 lxv4 #af4 #fg4 ,,ambrose1 ,bishop1 said2 8,is the very ,son of ,god also very ,god8 ,it is written in the divine books3 he that sweareth on the earth1 shall swear by the true ,god1 and that this applies to ,christ there is no doubt4 ,we therefore profess the true ,god1 and this is our faith and profession1 that the only-begotten ,son of the ,father is very ,god4 ,do you then say #8of very ,god1' and then that the ,son is very ,god40 ,secundianus said2 #8,of very ,god4' #fh4 ,,ambrose1 ,bishop1 said2 #8,is the ,son of ,god very ,god8' ,secundianus said2 #8,then would he be a liar4' ,ambrose1 ,bishop1 said2 #8,in this you practise an evasion to avoid saying very ,god1 but instead thereof1 ,god1 very only-begotten1 and therefore say simply1 ,the only-begotten ,son of ,god is very ,god4' ,secundianus said2 #8,i called ,him the only-begotten ,son of ,god4' #fi4 ,,eusebius1 ,bishop1 said2 #8,this ,photinus does not deny1 this ,sabellus confesses4' ,ambrose1 ,bishop1 said2 #8,and he who does not confess this is justly condemned1 and on this point ,i appeal to you many times though by cavilling you have denied the truth4 ,i do not ask you to call ,him merely the very only-begotten ,son of ,god1 but to call ,him also very ,god4' ,secundianus said2 #8,i profess myself the servant of truth4 ,what ,i say is not taken down and what you say is taken down4 ,i say that ,christ is the true ,son of ,god4 ,who denies that ,he is the true ,son of ,god8' #gj4 ,,ambrose1 ,bishop1 said2 #8,he who denies that the only-begotten ,son of ,god is very ,god1 let him be anathema4' ,secundianus said2 #8,the only-begotten ,son of ,god1 very ,god6 why do you state to me what is not written8' ,ambrose1 ,bishop1 said3 #8,it is plain sacrilege1 that ,arius denied ,christ the ,son of ,god to be very ,god4' ,secundianus said2 #8,forasmuch as ,christ is called the ,son of ,god1 ,i call the ,son of ,god very ,son#cf2 but that ,he is very ,god is not written4' #ga4 ,,ambrose1 ,bishop1 said2 #8,have you not yet recovered your senses8' ,and he added2 #8,lest it should appear that he has been unfairly treated1 let him state his opinion4 ,let him then say that ,christ the only-begotten ,son of ,god is very ,god4' ,secundianus said2 #8,i have already said4 ,what more would you wring from me8' ,ambrose1 ,bishop1 said2 #8,what have you said8 certainly if you had said so great truths1 what is said gloriously1 may well be often repeated4' ,sidenote3 ,s4 ,matt4 v4 #cg4 ,secundianus said2 #8,it is written1 ,let your conversation be yea1 yea1 nay1 nay4' #gb4 ,,ambrose1 ,bishop1 said2 #8,he who says that the ,father ,himself is the ,son1 is sacrilegious4 ,this ,i ask of you that you would say that the ,son of ,god is begotten very ,god of very ,god4' ,sidenote3 ,heb4 i4 #e4 ,secundianus said2 #8,i say that the ,son is begotten of ,god1 as ,he says ,himself ,i have begotten ,thee1 and that ,he confesses ,himself to be begotten4' #gc4 ,,ambrose1 ,bishop1 said2 #8,is ,he very ,god of very ,god8' ,secundianus said2 #8,when you add to the ,name and call ,him very ,god1 do you understand what the character of your own faith is1 and are you a ,christian8' ,eusebius1 ,bishop1 said2 #8,who has denied that ,he is very ,god8 ,arius and ,palladius have denied it4 ,if you believe ,him to be very ,god1 you should simply express it4' #gd4 ,,ambrose1 ,bishop1 said2 #8,if you will not say that ,he is very ,god begotten of very ,god1 you have denied ,christ4' ,secundianus said2 #8,when asked about the ,son1 ,i answered you3 ,i have answered as to the manner in which ,i ought to make my profession4 ,we have your statement3 we will bring it forward2 let it be read4' ,ambrose1 ,bishop1 said2 #8,you should have brought it forward to-day1 but you are attempting a subterfuge4 ,you demand a profession of me and ,i demand a profession of you4 ,is the ,son of ,god very ,god8' ,secundianus said2 #8,the ,son of ,god is ,god only-begotten4 ,i also ask him3 ,is ,he only-begotten8' #ge4 ,,ambrose1 ,bishop1 said2 8,let reason move us3 let us be moved too by your impiety and folly4 ,when you speak of ,god very only-begotten1 you do not apply the #8very' to #8,god1' but to #8only-begotten4' ,and therefore to remove this question answer me this3 ,is ,he very ,god of very ,god80 ,secundianus said2 #8,did then ,god not beget ,god8 ,he ,who is very ,god begat ,what ,he is2 ,he begat one true only-begotten ,son4' ,ambrose1 ,bishop1 said2 #8,you do not confess ,him very ,god but you would call ,him very only-begotten4 ,i too call ,him only-begotten1 but also very ,god4' ,secundianus said2 #8,i say that he was begotten of the ,father1 ,i say to all that he was very begotten#cg4' ,the ,names of the ,bishops and ,presbyters who were present at the ,council4 ,,valerian1 ,bishop of ,aquileia#ch4 ,,ambrose1 ,bishop of ,milan4 ,,eusebius1 ,bishop of ,bologna4 ,,limenius1 ,bishop of ,vercell4 ,,anemius1 ,bishop of ,sirmium in ,illyricum4 ,,sabinus1 ,bishop of ,placentia4 ,,abundantius1 ,bishop of ,brescia4 ,,constantius1 ,bishop of ,orange1 ,deputy of the ,gauls4 ,,theodorus1 ,bishop of ,octodurus4 ,,domninus1 ,bishop of ,grenoble4 ,,amantius1 ,bishop of ,nice4 ,,maximus1 ,bishop of ,emona4 ,,bassianus1 ,bishop of ,lodi4 ,,proculus1 ,bishop of ,marseilles1 ,deputy of the ,gauls4 ,,heliodorus1 ,bishop of ,altinum4 ,,felix1 ,bishop of ,jadera4 ,,eventius1 ,bishop of ,ticinum#ci4 ,,exsuperantius1 ,bishop of ,dertona4 ,,diogenes1 ,bishop of ,genoa4 ,,constantius1 ,bishop of ,sciscia4 ,,justus1 ,bishop of ,lyons1 also ,deputy of the ,gauls4 ,,felix1 ,deputy of ,africa4 ,,numidius1 ,deputy of ,africa4 ,,evagrius1 ,presbyter and ,deputy4 ,,artemius1 ,,almachius1 ,,januarius1 ,,jovinus1 ,,macedonius1 ,,cassianus1 ,,marcellus1 ,,eustathius1 ,,maximus1 ,,chromatius a ,presbyter4 ,,letter ,,ix4 ,a4,d4 #cha4 ,a ,,formal letter from the ,italian ,bishops assembled at ,aquileia1 thanking the ,bishops of the three ,provinces for the presence of their deputies1 and announcing officially the condemnation of ,palladius and ,secundianus4 ,,the ,,council ,,which ,,is ,,assembled ,,at ,,aquileia ,,to ,,our ,,most ,,beloved ,,brethren1 ,,the ,,bishops ,,of ,,the ,,viennese ,,and ,,the ,,first ,,and ,,second ,,narbonese ,,provinces#dj ,,in ,,gaul4 #a4 ,,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 all1 and at the same time following the directions of former times1 have added not a little weight to our judgement1 with which the profession of your holinesses also is in agreement1 ,lords and brethren most beloved4 ,therefore1 as we received with gladness the above mentioned holy men of your order and ours1 so do we also dismiss them with an abundant offering of thanks4 #b4 ,but how necessary the meeting was will be plain from the mere facts1 since the adversaries and enemies of ,god1 the defenders of the ,arian sect and heresy1 ,palladius and ,secundianus1 the only two who dared to come to the meeting of the ,council1 received in person their due sentence1 being convicted of impiety4 ,farewell4 ,may our ,almighty ,god keep you safe and prosperous1 ,lords and brethren most beloved4 ,amen4 ,,letter ,x4 ,a4,d4 #cha4 ,,in this letter1 addressed formally to the three ,emperors1 but really to ,gratian1 the ,council offer their thanks for the summoning of the ,council1 and announce its results1 requesting that they may be enforced by the imperial authority4 ,they also request the removal of ,julius ,valens from ,italy1 and that the ,photinians may be forbidden to hold assemblies1 which they were doing at ,sirmium4 ,,the ,,holy ,,council ,,which ,,is ,,assembled ,,at ,,aquileia ,,to ,,the ,,most ,,gracious ,,and ,,christian ,,emperors1 ,,and ,,most ,,blessed ,,princes1 ,,gratian1 ,,valentinian1 ,,and ,,theodosius4 #a4 ,,blessed be ,god the ,father of our ,lord ,jesus ,christ1 ,who has given you the ,roman empire1 and blessed be our ,lord ,jesus ,christ1 the only-begotten ,son of ,god1 ,who guards your reign with ,his loving-kindness1 before ,whom we return you thanks1 most gracious ,princes1 that you have both proved the earnestness of your own faith in that you were zealous to assemble the ,council of ,bishops for the removal of disputes1 and that in your condescension you reserved for the ,bishops the honourable privilege that no one should be absent who wished to attend1 and none should be constrained to attend against his will4 ,sidenote3 ,ps4 xli4 #a4 ,c4,p4,t4 #b4 ,therefore according to the directions of your ,graces we have met together without the odium of large numbers and with zeal for discussion1 nor were any of the ,bishops found to be heretics1 except ,palladius and ,secundianus1 names of ancient perfidy1 on whose account people from the farthest portions of the ,roman world demanded that a ,council should be summoned4 ,none however1 loaded with the years of a long life1 whose gray hairs alone would be entitled to reverence1 was compelled to come from the most distant recesses of the ,ocean3 and yet nothing was lacking to the ,council3 no one dragging a feeble frame1 weighed down by his campaigns of fasting1 was forced by the hardships of his journey to lament the inconvenience of his loss of strength2 no one finally1 being without the means of coming1 had to mourn over a poverty honourable to a ,bishop4 ,so that what the divine ,scripture has praised was fulfilled in you1 most merciful of ,princes1 ,gratian1 ,blessed is he that considereth the poor and needy4 #c4 ,but what a hardship would it have been that on account of two ,bishops only1 who are rotten in perfidy1 the ,churches over the whole world should be left destitute of their ,bishops4 ,but though owing to the distance of the journey they could not come personally1 nearly all from all the western provinces were present by the sending of deputies1 and proved by manifest attestations that they hold what we assert and that they agree in the formula of the ,council of ,nica1 as the documents hereto attached declare4 ,therefore the prayers of the nations are now in concert every where on behalf of your ,empire1 and yet assertors of the ,faith have not been wanting to your decision4 ,for though the directions of our predecessors1 from which it is impious and sacrilegious to deviate1 were plain enough1 still we gave them the opportunity of discussion4 #d4 ,and in the first instance we examined the very beginning of the question which had arisen1 and we thought fit to hear recited the letter of ,arius1 who is found to be the author of the ,arian heresy1 from whom also the heresy received its name1 the arrangement being thus far even favourable to them1 that since they had been in the habit of denying that they were ,arians they might either by censure condemn the blasphemies of ,arius1 or by argument maintain them1 or at least not refuse the name of the person1 whose impiety and perfidy they followed4 ,but inasmuch as they could not condemn and were unwilling to support their ,founder1 after they had themselves1 three days before1 challenged us to a discussion1 fixing place and time1 and gone forth to it without waiting to be summoned1 on a sudden the very individuals1 who had said that they would easily prove that they were ,christians1 7which we heard with pleasure1 and hoped that they would prove17 began to shrink from the engagement on the spot and to decline the discussion4 #e4 ,yet had we much discourse with them3 the divine ,scriptures were set forth in the midst2 and they had the offer made to them of a patient discussion from sun-rise to the seventh hour of the day4 ,and would that they had said little1 or that we could cancel what we heard4 ,for when ,arius by saying in sacrilegious words that the ,father was alone eternal1 alone good1 alone true ,god1 alone possessing immortality1 alone wise and alone powerful1 had intended that the ,son by an impious inference should be understood to be without these attributes1 these men have preferred following ,arius to confessing that the ,son of ,god is everlasting ,god and very ,god1 and good ,god and wise and powerful and possessing immortality4 ,we spent several hours to no purpose4 ,their impiety waxed greater and could in no wise be corrected4 #f4 ,at last when they saw that they were pressed by the sacrileges of ,arius' letter1 7which we have appended in order that even your ,graces might shrink from it7 they started away in the middle of the reading of the letter1 and asked us to answer what they proposed4 ,though it lay not within either order or reason that we should interrupt the plan laid down1 and though we had already answered that they were to condemn the impieties of ,arius and then we would answer about whatever proposals of theirs they pleased1 preserving order and plan1 we notwithstanding acceded to their unreasonable wish3 on which1 falsifying the scriptures of the ,gospel1 they stated to us that our ,lord said1 ,he that sent ,me is greater than ,i3 whereas the course of the ,scriptures teaches us that it is written otherwise4 #g4 ,they were convicted of the falsehood even to confession3 they were not however corrected by reason4 ,for when we said that the ,son is called less than the ,father in respect to his taking flesh upon ,him1 but is proved according to the testimonies of the ,scriptures to be like and equal to the ,father in respect of ,his ,godhead1 and that there could not be degrees of any distinction or greatness1 when there was unity of power2 they not only would not correct their error2 but began to carry their madness further1 so as even to say that the ,son is subject in respect of ,his divinity1 as if there could be any subjection of ,god in respect of ,his ,divinity and ,majesty4 ,in short they refer ,his death not to the mystery of our salvation1 but to some infirmity of ,his ,godhead4 #h4 ,we shudder1 most gracious ,princes1 at such dire sacrileges1 and such wicked teachers1 and that they might not any longer deceive the people of whom they had a hold1 we judged that they should be degraded from the ,priesthood1 since they agreed with the impieties of the book put before them4 ,for it is not reasonable that they should claim to themselves the ,priesthood of ,him ,whom they have denied4 ,we appeal to your faith and your glory that you would shew the respect of your government to ,him ,who is the author of it1 and judge that the assertors of impiety and debauchers of the truth be kept away from the threshold of the ,church1 by an order of your ,graces issued to the competent authorities1 and that ,holy ,bishops be put into the place of the condemned ones by deputies of our humble appointment4 #i4 ,the ,presbyter ,attalus#da too who avows his error and adheres to the sacrilegious doctrines of ,palladius is included under a similar sentence4 ,for why should we speak of his master ,julianus ,valens#db8 who although he was close at hand shunned coming to the ,council of ,bishops for fear he should be compelled to account to the ,bishops for the ruin of his country1 and his treason to his countrymen3 a man1 who1 polluted with the impiety of the ,goths1 presumed1 as is asserted1 to go forth in the sight of a ,roman army1 wearing like a ,pagan a collar and bracelet3 which is unquestionably a sacrilege not only in a ,bishop1 but also in any ,christian whatever3 for it is alien to the ,roman customs4 ,it may be that the idolatrous priests of the ,goths commonly go forth in such guise4 #aj4 ,let your piety be moved by the title of ,bishop1 which that sacrilegious person dishonours1 convicted as he is of atrocious crime even by the voice of his own people1 if indeed any of his own people can still survive4 ,let him at least return to his own home1 and cease to contaminate the most flourishing cities of ,italy2 at present by unlawful ordinations he is associating with himself persons like himself1 and he endeavours by help of all abandoned individuals to leave behind him a seed-plot of his own impiety and perfidy3 whereas he has not so much as begun to be a ,bishop4 ,for1 to begin with1 at ,petavio he was put in the place of the holy ,marcus1 a ,bishop whose memory is highly esteemed3 but1 having been disgracefully degraded by the people1 unable to remain at ,petavio1 he has been riding in state at ,milan1 after the overthrow1 say rather the betrayal1 of his country4 #aa4 ,deign then1 most pious princes1 to deal with all these matters1 lest we should appear to have met to no purpose1 when we obeyed your ,graces' injunctions3 for care must be taken that not only our decisions but yours also be saved from dishonour4 ,we must request therefore that your ,graces would be pleased to listen indulgently to the deputies of the ,council1 ,holy men1 and bid them to return speedily with accomplishment of what we ask for1 that you may receive a reward from ,christ our ,lord and ,god1 ,whose ,church you have cleansed from all stain of sacrilegious persons4 #ab4 ,with respect to the ,photinians also1 whom by a former law you forbad forming assemblies1 revoking at the same time the law which had been passed for the assembling of a ,council of ,bishops#dc1 we request of your ,graces1 that as we have ascertained that they are attempting to hold assemblies in the town of ,sirmium1 you would by now again interdicting their meetings1 cause respect to be paid1 in the first place to the ,catholic ,church1 and next to your own laws1 that with ,god for your ,patron you may be triumphant1 while you provide for the peace and tranquillity of the ,church4 ,,letter ,,xi4 ,a4,d4 #cha4 ,,this letter1 which1 like the previous one1 is really addressed to ,gratian1 though in accordance with custom formally superscribed with the names of all the three ,emperors1 urges him to support ,damasus as the orthodox and duly elected ,bishop of ,rome1 and to condemn his rival ,ursinus1 whose interference with their ,council1 and intrigues with the ,arian party they also inform him of4 ,,to ,,the ,,most ,,gracious ,,emperors ,,and ,,christian ,,princes1 ,,the ,,most ,,glorious ,,and ,,most ,,blessed1 ,,gratian1 ,,valentinian1 ,,and ,,theodosius1 ,,the ,,council ,,which ,,is ,,assembled ,,at ,,aquileia4 #a4 ,,your enactments have indeed already provided1 most gracious ,princes1 that the perfidy of the ,arians may not any further either be concealed or diffused3 for we do not conceive that the decrees of the ,council will be without effect2 for as regards the ,west1 two individuals only have been found to dare to oppose the ,council with profane and impious words1 men who had previously disturbed a mere corner of ,dacia ,ripensis#dd4 #b4 ,there is another subject which distresses us more1 which1 as we were assembled1 it was our business to discuss duly1 lest it should spread through the whole body of the ,church diffused over the whole world1 and so trouble all things ,for though we were generally agreed that ,ursinus#de could not have overreached your piety 7though he allows nothing to be quiet1 and amid the many urgencies of war would press upon you with his importunity7 still lest your holy tranquillity of mind1 which delights in having all persons in its care1 should be swayed by the false adulation of that unreasonable person1 we think it right1 if you condescendingly allow it1 to offer you our prayers and entreaties1 not only to guard against what may be1 but shuddering at past things also which have been brought about by his temerity4 ,for if he found any vent for his audacity1 where would he not spread confusion8 #c4 ,but if pity for a single person can sway you1 much more let the prayer of all the ,bishops move you4 ,for which of us will be united to him in fellowship and communion when he has attempted to usurp a place not due to him1 and one he could not lawfully have arrived at1 and endeavours to regain in a manner most unreasonable what he was most unreasonable in aiming at8 ,often as he has been found guilty of turbulence1 he still goes on1 as if his past conduct should inspire no horror4 ,he was often1 as we ascertained and saw in the present ,council1 in union and combination with the ,arians at the time when he endeavoured in company with ,valens#df to disturb the ,church of ,milan with their detestable assembly3 holding private meetings sometimes before the doors of the synagogue and sometimes in the houses of the ,arians1 and uniting his friends to them2 and1 as he could not go openly himself to their congregations1 teaching and informing them in what way the ,church's peace might be disturbed4 ,their madness gave him fresh courage1 so as well to earn the favour of their supporters and allies4 ,sidenote3 ,titus iii4 #aj4 ,sidenote3 #b ,s4 ,john #aj4 #d4 ,when therefore it is written2 a man that is an heretic after#dg one admonition reject1 and when another man who spoke by the ,holy ,spirit has said that beasts such as these should be spurned and not received with greeting or welcome1 how is it possible that we should not judge the person whom we have seen united to their society to be also a maintainer of their perfidy8 ,what even if he were not there8 ,we might still have besought your ,graces not to allow the ,roman ,church1 the ,head of the whole ,roman world1 and the sacred faith of the ,apostles to be disturbed2 for from thence flow all the rights of venerable ,communion to all persons4 ,and therefore we pray and beseech you that you would condescend to take from him the means of stealing advantage from you4 ,sidenote3 #a ,tim4 iii4 #c-g4 #e4 ,we know your ,graces' holy modesty3 let him not press upon you words unbecoming your ears1 or give his noisy utterance to what is alien from the office and name of a ,bishop1 or say to you what is unseemly4 ,when he ought to have a good report even from those who are without1 let your ,graces condescend to recollect what was the testimony with which the men of his own city have followed him4 ,for it is a shame to say and against modesty to repeat how disgraceful is the rumour1 with the reproach of which he is wounded4 ,the shame of this ought to have constrained him to silence1 and if he partook in any degree of the feelings and conscience of a ,bishop1 he would prefer the ,church's peace and concord to his own ambition and inclination4 ,but1 lost to all shame1 he sends letters by ,paschasius an excommunicated person1 the standard bearer of his madness1 and so sows confusion1 and attempts to excite even ,gentiles and abandoned characters4 #f4 ,we therefore entreat you to restore by the degradation of that most troublesome person the security which has been interrupted both to us ,bishops and to the ,roman people1 which is at present in uncertainty and suspense since the memorial of the ,prefect of the city4 ,and on obtaining this let us in continuous and unbroken course offer thanksgivings to ,god the ,almighty ,father and to ,christ our ,lord ,god4 ,,letter ,,xii4 ,a4,d4 #cha4 ,,this letter1 referring to the settlement of affairs in the ,east1 is really addressed to ,theodosius1 the ,emperor of the ,east4 ,after expressing the thanks due to the ,emperors for the success which has attended their efforts to establish the true faith throughout the ,empire1 the ,bishops beg that ,theodosius will use his influence to settle the questions of disputed succession1 which were vexing the ,churches of ,alexandria and ,antioch1 and endangering the maintenance of ,communion between the ,east and ,west4 ,they ask therefore that a general ,council may be summoned to ,alexandria to settle both questions4 ,,to ,,the ,,most ,,gracious ,,and ,,christian ,,emperors1 ,,the ,,glorious ,,and ,,most ,,blessed ,,princes1 ,,gratian1 ,,valentinian1 ,,and ,,theodosius1 ,,the ,,holy ,,council ,,which ,,is ,,assembled ,,at ,,aquileia4 #a4 ,,most gracious ,emperors and most blessed and most glorious princes1 ,gratian1 ,valentinian1 and ,theodosius1 beloved of ,god the ,father and of ,his ,son our ,lord ,jesus ,christ1 we are unable to match the benefits which your piety has conferred upon us1 even with the most overflowing return of thanks4 ,for now that1 after many times of trial and various persecutions1 which the ,arians1 especially ,lucius#dh1 who marked his course by the impious murder of monks and virgins1 and ,demophilus#di too1 an evil source of perfidy1 brought on the ,catholics1 all the ,churches of ,god1 in the ,east especially1 have been restored to the ,catholics2 while in the ,west scarce two heretics have been found to oppose the decrees of the ,holy ,council1 who can conceive himself able to make an adequate acknowledgement of your goodness8 #b4 ,but though we cannot give full expression to your favours in words1 we still desire to recompense them by the prayers of the ,council2 and though in all the several ,churches we celebrate our daily vigils for your ,empire before our ,god1 still when assembled in one body1 than which service we conceive nothing can be more glorious1 we offer thanksgivings to our ,almighty ,god both on behalf of the ,empire1 and of your own peace and safety1 because peace and concord have been so shed over us through you4 #c4 ,in the ,west indeed only in two corners1 on the borders of ,dacia ,ripensis and of ,moesia did murmurs appear to have been raised against the faith3 and these places after the sentence of the ,council should1 we conceive1 be immediately provided for with your ,graces' indulgence4 ,but over all tracts and countries and village departments as far as the ,ocean1 the communion of the faithful remains one and unpolluted4 ,and in the ,east we have had the greatest joy and delight in learning that the ,arians1 who had violently invaded the ,churches1 have been ejected1 and that the sacred temples of ,god are frequented by ,catholics alone4 #d4 ,but still since the envy of the ,devil is never wont to rest1 we hear that there are among the ,catholics themselves frequent dissensions and implacable discord2 and all our feelings are disturbed at ascertaining that many things have been innovated upon1 and that persons are molested now who should have been relieved1 men who continued always in our ,communion4 ,in short ,timotheus ,bishop of the ,church of ,alexandria1 and ,paulinus ,bishop of the ,church of ,antioch#ej1 who always maintained the concord of ,communion with us inviolate1 are said to be distressed by the variances of other persons1 whose faith in former times was scarcely stedfast4 ,these persons1 if it be possible1 and they are recommended by a sufficient faith1 we would wish to have added to our fellowship3 but without prejudice to the rights of those who share with us the ancient ,communion4 ,and our care for them is not superfluous1 first of all because the fellowship of ,communion should be clear of all offence1 and secondly1 because we have long since received letters from both parties1 and particularly from those who were divided in the ,church of ,antioch4 #e4 ,indeed if the irruption of the enemy#ea had not hindered1 we had made arrangements to send thither some of our own number1 to take the office of umpires and referees for diffusing peace again1 should it be possible4 ,but since our desires could not have accomplishment at that time owing to the troubles of the state1 we think it right to offer our prayers to your ,goodness1 asking that by agreement#eb between the factions1 on the death of the one1 the rights of the ,church should remain with the survivor1 and that no additional consecration should be forcibly attempted4 ,and therefore we request you1 most gracious and ,christian ,princes1 that you would have a ,council of all ,catholic ,bishops held at ,alexandria1 that they may more fully discuss and define among themselves to whom ,communion is to be imparted and with whom it is to be maintained#ec4 #f4 ,for though we have always supported the disposition and order of the ,church of ,alexandria1 and according to the manner and custom of our predecessors we retain ,communion with it in indissoluble fellowship to these present times1 still lest it should be thought that persons have been neglected who have sought our ,communion according to the agreement1 which we wish should stand1 or that the shortest road to that peace and fellowship of the faithful has not been taken1 we pray you that when they have discussed these matters in a full assembly among themselves1 the decrees of the ,bishops may be furthered by the assistance ministered by your ,goodness4 ,and allow us to be made acquainted with this1 that our minds may not waver in uncertainty1 but that1 full of joy and relieved from anxiety1 we may return thanks to your goodness before ,almighty ,god1 not only that heresy is shut out1 but also that faith and concord are restored to the ,catholics4 ,the prayer which the ,african and ,gallic ,churches offer you through their deputies is this1 that you would make the ,bishops over the whole world your debtors1 though the debt already due to your excellence is not small4 #g4 ,to offer however our entreaties to your clemency and to obtain what we ask for1 we have sent as deputies our brethren and fellow-presbyters1 whom we pray you that you would condescend graciously to listen to1 and allow to return speedily4 ,,letter ,,xiii4 ,a4,d4 #chb4 ,,in the year following the ,council of ,aquileia1 a ,council of the ,bishops of the civil ,diocese of ,italy appears to have been held1 over which ,s4 ,ambrose presided4 ,it appears to have dealt principally with the questions at issue between the ,east and ,west4 ,this letter was written by ,s4 ,ambrose in the name of the ,council1 after the end of its session 7#8in concilio nuper1' #c71 to ,theodosius4 ,the ,bishops complain of the election of ,flavian to succeed ,meletius at ,antioch1 contrary to the compromise which they urged in the last letter1 and maintain ,maximus' claim to the see of ,constantinople against ,nectarius1 urging again the necessity of a ,general ,council of both ,east and ,west1 to settle finally all the questions in dispute between them1 and suggest that it should be held at ,rome4 ,,to ,,the ,,most ,,blessed ,,emperor ,,and ,,most ,,gracious ,,prince ,,theodosius1 ,,ambrose ,,and ,,the ,,other ,,bishops ,,of ,,italy4 #a4 ,,we knew indeed that your holy mind was devoted to ,god in pure and sincere faith1 but your ,majesty has loaded us with fresh benefits in restoring the ,catholics to the ,churches4 ,and ,i would that you could have restored the ,catholics themselves to their ancient reverence1 that they would innovate in nothing against the prescription of our ancestors1 and not be hasty either to rescind what they ought to maintain nor to maintain what they ought to rescind4 ,therefore we sigh1 your ,majesty1 perhaps with too much grief1 but not without sufficient reason1 that it has proved easier to get the heretics expelled than to establish concord among the ,catholics4 ,for the extent of the confusion that has lately taken place is beyond expression4 #b4 ,we wrote to you not long ago1 that since the city of ,antioch had two ,bishops1 ,paulinus and ,meletius1 both of whom we regarded as true to the faith1 they should either agree with each other in peace and concord1 preserving ,ecclesiastical order1 or at least1 if one of them died before the other1 no one should be put into the place of the deceased while the other lived4 ,but now on the death of ,meletius1 while ,paulinus is still alive1 whom fellowship derived from our predecessors uninterruptedly testifies to have remained in our ,communion1 another person is said to have been not so much supplied1 as super-added1 into the place of ,meletius1 contrary to right and to ,ecclesiastical order4 #c4 ,and this is alleged to have taken place by the consent and advice of ,nectarius#ed1 the regularity of whose ordination we are not clearly convinced of4 ,for in a ,council lately1 when ,maximus the ,bishop1 having read the letter of ,peter a man of holy memory1 had shewn that the communion of the ,church of ,alexandria remained with him1 and had proved by the clearest testimony1 that he was consecrated#ee by three ,bishops ordaining by mandate within his private house1 because the ,arians were at that time in possession of the ,basilicas1 we had no cause1 most blessed of ,princes1 to doubt of his episcopacy1 when he testified that he resisted and was forcibly constrained by a majority of the laity and clergy4 #d4 ,still that we might not appear to have settled any thing over-hastily in the absence of the parties1 we thought it fit to inform your ,grace by letter1 in order that his case might be provided for so as best to serve the interests of public peace and concord1 because in truth we perceived that ,gregory claimed to himself the priesthood of the ,church of ,constantinople1 by no means in accordance with the tradition of the ,fathers4 ,we therefore in that ,synod1 attendance at which appeared to have been prescribed to the ,bishops of the whole world1 were of opinion that nothing ought to be decided rashly4 ,so at that particular time the persons who declined a general ,council and who are said to have had one at ,constantinople1 where they had ascertained that ,maximus had come hither to plead his cause in the ,synod 7and this1 even if a ,council had not been proclaimed it was competent for him to do lawfully and according to the customs of our predecessors1 as also ,athanasius of holy memory1 and since that ,peter1 brother ,bishops of the ,church of ,alexandria1 and several of the ,eastern ,bishops have done1 so as to appear to have sought the decision of the ,churches of ,rome1 of ,italy1 and of all the ,west7 when1 as we said1 they saw that he wished to bring the question to a trial with those who denied his episcopate1 they were surely bound to wait for our opinion upon it#ef4 ,we do not claim any special privilege of examining such matters1 but we ought to have had a share in an united decision4 #e4 ,last of all1 it ought to have been decided whether he was to lose his ,see1 before deciding whether another should receive it1 especially by persons by whom ,maximus complained that he was either deserted or injured4 ,therefore since ,maximus the ,bishop has been received into ,communion by those of our fellowship on the ground that it was certain that he had been ordained by ,catholics1 we did not see that he ought to have been excluded from his claim to the ,bishopric of ,constantinople1 and we thought that his allegation ought to be weighed in the presence of the parties4 ,but since we have learned recently that ,nectarius has been ordained at ,constantinople1 we fear that our communion with the ,oriental regions is broken1 especially since ,nectarius is said to have been left immediately without the fellowship of ,communion by the very persons by whom he was ordained4 #f4 ,there is therefore no slight difficulty here4 ,and it is not any contention about wishes and ambition of our own that makes us anxious1 but we are greatly disturbed by the breaking up and interruption of communion4 ,nor do we see any way in which concord can be established except either by restoring to ,constantinople the ,bishop who was first ordained1 or at least having a ,council of ourselves and of the ,eastern ,bishops at ,rome1 to consider the ordination of both of them4 #g4 ,nor does it seem unbecoming1 your ,majesty1 that the persons1 who thought the judgement of ,acholius1 a single ,bishop1 so well worth waiting for1 that they called him to ,constantinople from the regions of the ,west1 should be obliged to submit to the discussion of the ,bishop of the ,church of ,rome1 and of the ,bishops of the neighbourhood and of ,italy4 ,if a question was reserved for a single individual1 how much more should it be reserved for many8 #h4 ,we1 however1 as it has been suggested to us by the most blessed ,prince1 your ,brother#eg1 that we should write to your ,grace's ,majesty1 request that when the communion is one1 you would be pleased that the judgement should be joint and the consent concurrent4 ,,letter ,,xiv4 ,a4,d4 #chb4 ,,this letter is a reply to one addressed to the ,bishops of ,italy by ,theodosius1 in answer to the last4 ,he seems in it to have 8undeceived them by informing them what ,maximus was1 and how different his ordination was from that of ,nectarius4 ,he represented to them that these affairs1 and that of ,flavian1 ought to be judged in the ,east1 where all the parties were present1 and that there was no reason to oblige those of the ,east to come unto the ,west40 7,fleury xviii1 #ag1 vol4 #a4 p4 #da1 ,newman's ,transl47 ,the ,bishops in this reply thank the ,emperor for his efforts to appease the differences between the ,east and ,west1 and profess the disinterestedness of their desire for a general ,council1 and add1 as an additional reason for it1 the spread of opinions attributed to ,apollinaris1 which require to be examined into in the presence of the parties concerned4 ,,to ,,the ,,most ,,blessed ,,emperor ,,and ,,most ,,gracious ,,prince ,,theodosius1 ,,ambrose ,,and ,,the ,,other ,,bishops ,,of ,,italy4 #a4 ,,the knowledge of your faith1 which is diffused over the whole world1 has soothed the innermost feelings of our minds2 and therefore1 that your reign might have the additional glory of having restored unity to the ,churches both of the ,west and ,east1 we have thought it right1 most serene and faithful ,emperor1 at once to beseech and inform your ,grace on ,ecclesiastical subjects by our letter4 ,for we have been grieved that the fellowship of holy ,communion between the ,east and ,west was interrupted4 #b4 ,we say not a word by whose error or by whose fault this was1 that we may not be supposed to be spreading fables and idle talk4 ,nor can we regret having made an attempt1 the neglect of which might have turned to our blame4 ,for it was often made matter of blame to us that we appeared to disregard the society of the ,eastern brethren1 and to reject their kindness4 #c4 ,we thought moreover that we ought to take this trouble on ourselves1 not for ,italy1 which now for this long time has been quiet and free from anxiety on the part of the ,arians1 and which is troubled with no disturbance of the heretics2 not for ourselves1 for we seek not our own things1 but the things of all2 not for ,gaul and ,africa which enjoy the individual fellowship of all their ,bishops1 but that the circumstances which have disturbed our communion on the side of the ,east might be enquired into in the ,synod1 and all scruple be removed from among us4 #d4 ,for not only with regard to the persons about whom your ,grace condescended to write1 but with regard to others who are attempting to bring into the ,church some dogma or other1 said to be ,apollinaris'#eh1 there were several things that affected us1 to which the knife should have been applied in the presence of the parties1 that a person convicted of maintaining a new dogma and proved to be in error should not shelter himself under the general name of the ,faith1 but at once lay down both the office and name of ,bishop1 which he was not entitled to by authority of doctrine1 and that no threads or artifices of delusion should remain for persons hereafter wishing to deceive4 ,for the person who is convicted1 not in the presence of the parties1 as your ,grace has truly decided in your august and princely answer1 will always lay hold of a handle for reviving the enquiry4 #e4 ,this was why we asked for a ,council of ,bishops1 that no one should be permitted to state what was false against a person in his absence1 and that the truth might be cleared up by discussion in the ,council4 ,we ought not then to incur any suspicion either of over-zeal or over-leniency1 seeing that we made all our observations in the presence of the parties4 #f4 ,in truth we drew up what was quoted1 not to decide but to give information1 and while we asked for a judgement1 we offer no prejudgement4 ,nor ought it to have been regarded as any reproach to them1 when ,bishops were invited to the ,council1 who in many cases were more present by their very absence1 since it contributed to the common good4 ,for neither did we conceive it to be a reproach to us when a ,presbyter of the ,church of ,constantinople1 by name ,paulus1 demanded that there should be a ,synod both of ,eastern and ,western ,bishops in the province of ,achaia4 #g4 ,your ,grace observes that this demand1 which was made by the ,greeks also1 was not unreasonable4 ,but1 because there are disturbances in ,illyricum#ei1 a neighbourhood near the sea and safer was sought4 ,nor have we indeed made any innovation in the way of precedent1 but preserving the decisions of ,athanasius of holy memory1 who was as it were a pillar of the ,faith1 and of our holy fathers of old time in their ,councils1 we do not tear up the boundaries that our ,fathers placed1 or violate the rights of hereditary ,communion1 but reserving the honour due to your authority1 we shew ourselves studious of peace and quietness#fj4 ,,letter ,,xv4 ,a4,d4 #chc4 ,,this letter is addressed to the ,bishops of ,macedonia1 in reply to their announcement of the death of ,acholius#fa1 ,bishop of ,thessalonica4 ,s4 ,ambrose pronounces a warm eulogium on the departed ,bishop1 whom he compares to ,elijah1 especially in leaving in ,anysius a successor1 like ,elisha1 endowed with a double portion of his spirit4 ,he recounts the pleasure which he had felt in his intercourse with ,acholius at ,rome1 when they had wept together over the evils of the times1 and invokes the ,blessing of ,god upon his successor4 ,,ambrose ,,to ,,anatolius1 ,,numerius1 ,,severus1 ,,philip1 ,,macedonius1 ,,ammianus1 ,,theodosius1 ,,eutropius1 ,,clarus1 ,,eusebius1 ,,and ,,timotheus1 ,,priests ,,of ,,the ,,lord1 ,,and ,,to ,,all ,,the ,,beloved ,,clergy ,,and ,,people ,,of ,,thessalonica1 ,,health4 #a4 ,,while longing to keep ever imprinted on my mind the holy man1 and while ,i survey all his acts like one set on a watch-tower1 my restless anxiety caused me to drink only too swiftly these bitter tidings1 and ,i learned what ,i had rather still be ignorant of1 that the man whom we were seeking on earth was already at rest in heaven4 #b4 ,you will ask who announced this to me1 seeing that the letter of your ,holinesses had not then arrived4 ,i know not who was the bearer of the tidings3 it is1 you know1 men's wont not willingly to remember the bearer of tidings of sorrow3 however1 though the sea was then closed1 and the land blocked by a barbarian invasion1 there was no lack of a messenger1 though it was impossible for any one to arrive from abroad2 so that it appears to me the saint himself announced his own death to us1 for now that he enjoyed the eternal recompense of his labours1 and freed from the bands of the body1 had been carried by the ministry of ,angels to the intimate presence of ,christ1 he was desirous of removing the error of one who loved him1 that we might not be asking for him length of mortal life1 while he was already receiving eternal rewards4 ,sidenote3 ,ps4 lv4 #g4 ,sidenote3 ,phil4 i4 #bd4 #c4 ,this veteran then of ,christ ,jesus is not dead1 but has departed and left us1 he has changed for heaven this earth below1 and clapping the pinions and wings of his spirit he exclaims1 ,lo1 ,i have got me away far off6 ,for in the spirit of the ,apostle he desired long ago to leave the earth1 but he was detained by the prayers of all1 as we read of the ,apostle1 because it was needful for the ,church that he should abide longer in the flesh4 ,for he lived not for himself but for all1 and was to the people the minister of eternal life1 so that he gained the fruit thereof in others1 before he experienced it in himself4 ,sidenote3 ,ps4 xlviii4 #g4 ,sidenote3 ,baruch iii4 #bd1 #be4 #d4 ,now therefore he is a citizen of heaven1 a possessor of that eternal city ,jerusalem1 which is in heaven4 ,there he sees the boundless circuit of this city1 its pure gold1 its precious stones1 its perpetual light though without the sun4 ,and seeing all these things whereof he before had knowledge1 but which are now manifested to him face to face1 he says1 ,like as we have heard1 so have we seen in the city of the ,lord of hosts1 in the city of our ,god4 ,standing there he appeals to the people of ,god saying1 ,o ,israel1 how great is the house of ,god1 and how large is the place of ,his possession6 ,great is ,he1 and hath none end4 ,sidenote3 #b ,kings vi4 #ah4 #e4 ,but what is this8 ,while ,i consider his merits1 and follow as it were in spirit his departure1 and mingle with the choirs of saints that escort him1 not indeed by my desert but by my affection1 meanwhile ,i have almost forgotten myself4 ,is then this wall of faith and grace and sanctity taken from us1 that wall which1 though frequently assaulted by the ,goths#fb1 their barbarian darts could never penetrate1 nor the warlike fury of many nations overpower8 ,they who in other places were spoilers there prayed for peace1 and while they marvelled what was this unarmed force which opposed them1 the wiser hinted that one like ,elisha dwelt within1 one who was nearly his equal in age1 in spirit quite his equal1 and bade them beware lest after the manner of the ,syrian army1 blindness should fall on them also4 #f4 ,however the gifts of ,christ to ,his disciples are various4 ,elisha led captive into ,samaria the army of the ,syrians1 holy ,acholius by his prayers caused the victors to retreat from ,macedonia4 ,do we not see in this a proof of supernatural forces1 that though no soldiers were at hand1 the victors should thus fly without a foe2 is not this too a proof of blindness that they should fly when no man pursued8 ,though in truth holy ,acholius pursued and fought them1 not with swords but prayers1 not with weapons but good works4 ,sidenote3 ,ib4 vii4 #f4 #g4 ,do we not know that the saints fight even when they keep holiday8 ,was not ,elisha at rest8 ,yes1 at rest in body1 but in spirit he was active1 and by his prayers he fought when the noise of horses and the noise of a great host were heard in the camp of the ,syrians1 so that they thought that the forces of other princes were marching against them1 to succour the people of ,israel4 ,so they were seized with great panic and fled1 and four lepers1 who had gone out to seek for death1 spoiled their camp4 ,and did not the ,lord work like1 or1 ,i might almost say1 greater wisdom in ,macedonia1 by the prayers of ,acholius8 ,for it was not by an idle panic nor a vague suspicion1 but by a raging plague and burning pestilence that the ,goths were troubled and alarmed4 ,in short they then fled that they might escape2 afterwards they returned and sued for peace to save their lives4 ,sidenote3 #b ,kings ii4 #d4 #h4 ,wherefore in the great deeds of this eminent man we have seen former ages revived1 and have witnessed those works of the prophet which we read of4 ,like ,elisha he was all his life in the midst of arms and battles1 and by his good works made wars to cease4 ,and when tranquillity was restored to his countrymen1 he breathed out his holy soul1 a misfortune heavier than war itself4 ,like ,elijah he was carried up to heaven1 not in a chariot of fire1 nor by horses of fire1 7unless haply it was but that we saw them not7 nor in any whirlwind in the sky1 but by the will and in the calm of our ,god1 and with the jubilation of the holy ,angels who rejoiced that such a man had come among them4 ,sidenote3 ,s4 ,matt4 xxv4 #ba4 #i4 ,surely we cannot doubt this1 when all other particulars agree so well4 ,for at the very moment when he was being taken up1 he let fall so to speak the vestment which he wore1 and invested with it holy ,anysius his disciple1 and clothed him with the robes of his own priesthood4 ,his merits and graces ,i do not now hear for the first time1 nor have ,i first learnt them from your letters1 but ,i recognised them in what you wrote4 ,for as if foreknowing that he would be his successor1 ,acholius designated him as such by tokens1 though in open speech he concealed it2 saying that he had been aided by his care1 labour1 and ministry1 thus seeming to declare him his coadjutor1 one who would not come as a novice to the chief office of the priesthood1 but as a tried performer of its duties4 ,well does that saying in the ,gospel befit him1 ,well done1 thou good and faithful servant1 thou hast been faithful over a few things1 ,i will make thee ruler over many things4 ,sidenote3 #a ,kings x4 #bd4 #aj4 ,so far both you and ,i participate in holy ,acholius1 but there is this special bond between him and me1 that the man of blessed memory suffered me to become his friend4 ,for on his arrival in ,italy1 when ,i was prevented by illness from going to meet him1 he himself came and visited me4 ,with what ardour1 with what affection did we embrace each other6 ,with what groans did we lament the evil of the times1 and all that was happening here6 ,our garments were bedewed with a flood of tears1 while in the enjoyment of our meeting long and mutually desired1 we remained locked in each others embrace4 ,thus what ,i had long yearned for he bestowed1 the opportunity of seeing him4 ,for although it is in the spirit1 the seat of love1 that the greater portion and more perfect knowledge lies1 yet we desire to behold our friends in bodily form also4 ,thus formerly the kings of the earth sought to behold the face of ,solomon1 and to hear his wisdom4 ,sidenote3 ,deut4 xxxiii4 #h4 ,sidenote3 ,ib4 #i4 ,sidenote3 ,ecclus4 xliv4 #ae4 #aa4 ,he is gone then from us1 and has left us tossed on this sea2 what is a benefit to him is to the many a heavier calamity than even the rage of the barbarians2 for this he repelled1 and now who shall bring back his presence to us8 ,nay1 the ,lord brings it back1 and he himself gives himself back in his disciple4 ,your judgements give him back1 by which you say1 ,give to ,levi his manifest one1 and his truths to ,thy holy one4 ,you have given his manifest one inasmuch as he is established by his appointment2 you have given a follower of that man1 who said unto his father and to his mother ,i have not seen thee2 neither did he acknowledge his brethren1 nor knew his own children4 ,he observed the word of the ,lord1 and kept ,his covenant4 ,the people will tell of his wisdom4 #ab4 ,such was the man's life1 such his heritage1 such his conversation1 such his succession4 ,while yet a boy he entered a monastery1 and though shut up in a narrow cell in ,achaia1 yet by grace he traversed the spaces of many countries4 ,the people of ,macedonia besought that he might be their ,bishop1 the priesthood elected him to that office1 that where the faith had before been maimed#fc by the ,bishop1 there afterwards the solid foundations of the faith might be established by the ,bishop4 ,sidenote3 ,deut4 xxxiii4 #i4 ,sidenote3 ,deut4 xxxiii4 #af4 #ac4 ,none other did his disciple imitate1 who also himself said unto his father and to his mother ,i have not seen thee4 ,he saw them not with affection1 he saw them not with desire1 and he knew not his brethren1 because he desired to know the ,lord4 ,he observed also the word of the ,lord and kept ,his covenant1 and will ever offer sacrifice upon ,his altar4 ,bless1 ,o ,lord1 his faith1 his holiness1 his assiduity4 ,let ,thy blessing descend upon his head and upon his neck4 ,let him be honourable among his brethren1 let him be as the leader of the herd4 ,let him sift the hearts of his enemies1 let him soothe the minds of the saints1 and let the judgement of ,thy priests flourish in him as a lily4 ,brethren1 farewell1 and love me1 as ,i love you4 ,,letter ,,xvi4 ,a4,d4 #chc4 ,,this letter is addressed to ,anysius1 immediately on his election as successor to ,acholius1 in answer apparently to one from ,anysius1 which accompanied that from the ,bishops of ,macedonia1 and announced his appointment4 ,he speaks of the responsibility of succeeding so zealous a ,bishop as ,acholius1 whom he praises in enthusiastic terms1 and prays that ,god may make him a worthy successor in every way4 ,,bishop ,,ambrose ,,to ,,his ,,brother ,,anysius4 #a4 ,i ,,have been for some time sure of what ,i now read for the first time1 and ,i know well by his merits him whom my eyes have not seen4 ,i grieve that the one event should have happened1 ,i rejoice that the other has ensued2 ,i should have wished that the one had not happened in my lifetime1 but it was my hope that after the death of that holy man this alone would ensue1 as it ought4 ,so now we have you1 once the disciple1 now the successor of ,acholius of blessed memory1 the inheritor alike of his rank and of his grace4 ,this is a great merit1 my brother4 ,i congratulate you that there was not a moment's doubt who should be the successor of so great a man4 ,it is a great task too1 my brother1 to have taken upon you the burden of so great a name1 a name of such weight1 of such a scale4 ,in you we look for ,acholius1 and as he was in your affections1 so in your ministry is required a copy of his virtue1 of his holy life1 his vigorous mind in that decrepit body4 ,sidenote3 #b ,cor4 xii4 #b4 #b4 ,i have seen him1 ,i confess3 my seeing him is due to his merits3 ,i saw him in such sort in the body as to believe him to be out of the body3 ,i saw the image of him who1 knowing not whether it was in the body or out of the body1 saw himself transported to ,paradise4 ,with such rapid speed had he traversed every region1 ,constantinople1 ,achaia1 ,epirus1 and ,italy1 that younger men could not keep pace with him4 ,men of stronger bodies yielded to him1 knowing that he was free from the shackles of the body1 so that he used it more as a covering than as an instrument1 at all events that it was his slave not his helpmate1 for he had so trained his body that he crucified the world in it1 and himself to the world4 ,sidenote3 ,s4 ,matt4 xii4 #dh4 ,sidenote3 #b ,chron4 ix4 #ba4 ,sidenote3 ,ps4 lxviii4 #ad4 #c4 ,blessed is the ,lord1 and blessed was ,his youth which ,he passed in the tabernacle of the ,god of ,jacob1 abiding in a monastery1 in which1 when sought after by ,his parents and relations ,he said1 ,who is ,my mother1 and who are ,my brethren8 ,i know not father1 nor mother1 nor brethren1 save those who hear the ,word of ,god1 and do it4 ,blessed also were his maturer years1 wherein he was elected to the chief priesthood1 having given proof of his virtue by a long service4 ,he came like ,david to restore peace to the people4 ,he came like that ship bringing with him spiritual treasure1 and cedar wood1 and precious stones1 and those silver wings of a dove1 with which1 lying in the midst of the lots1 she slept the sleep of tranquillity and peace4 ,sidenote3 ,cant4 v4 #b4 ,sidenote3 ,gen4 xxviii4 #ac4 #d4 ,for even the sleep of the saints is operative1 as it is written1 ,i sleep1 but my heart waketh1 and as holy ,jacob saw in sleep divine mysteries1 which waking he saw not1 even a passage opened for the saints between earth and heaven1 and the ,lord regarding him and promising to him the possession of that land4 ,thus by a brief sleep he attained that which his successors afterwards won by great toil4 ,the sleep of the saints is free from all bodily pleasures1 from all perturbation of mind1 it brings tranquillity to the mind and peace to the soul1 so that1 freed from the fetters of the body1 it raises itself aloft1 and is united to ,christ4 ,sidenote3 ,wisd4 iv4 #i4 #e4 ,this sleep is the life of the saints1 the life which holy ,acholius lived1 whose old age was also blest4 ,that old age is truly venerable which is hoary not with gray hairs but in good deeds2 for those hoar hairs are reverent which belong to the soul1 whose works and thoughts are1 as it were1 white and shining4 ,for what is true old age1 but that unspotted life1 which lasts not for days or months but for ages1 whose continuance is without end1 whose length of years is without weakness8 ,for the longer it lives the stronger it waxes2 the longer its life lasts the more vigorously does it grow unto a perfect man4 ,sidenote3 ,isa4 lx4 #h4 ,sidenote3 #b ,chron4 ix4 #ba4 #f4 ,may ,god then approve you his successor not only in honor but also in conversation1 and may ,he deign to establish you in ,his highest grace1 that the people may flock to you also1 and you may say often1 ,who are these that fly as a cloud1 and as the doves with their young8 ,let them come also as the ships of ,tarshish1 and take in corn which the true ,solomon gives1 even twenty measures of wheat4 ,let them receive the oil and wisdom of ,solomon1 and let there be peace between thee and thy people1 and keep thou the covenant of peace4 ,brother1 farewell3 love me1 for ,i too love you4 ,,letter ,,xvii4 ,a4,d4 #chd4 ,,this letter was addressed to the ,emperor ,valentinian the #bnd at the time when a deputation from the ,senate at ,rome1 headed by ,symmachus1 were seeking to obtain from him the restoration of the statue and altar of ,victory4 ,the facts relating to this statue form so important a page in the history of the gradual suppression of paganism in the ,empire1 that it may be well to give a brief outline of them1 especially as this and the following letter1 and the #8,memorial of ,symmachus' which accompanies them1 contain several allusions to them4 ,constantius #bnd1 son of ,constantine1 when at ,rome in #cef ,a4,d41 ordered the statue of ,victory which stood in the senate-house1 #8a majestic female standing on a globe1 with flowing garments1 expanded wings1 and a crown of laurel in her outstretched hand' 7,gibbon1 ch4 xxviii47 and the altar which stood before it1 at which the senators were sworn1 to be removed1 as an offence to the ,christians4 ,the altar was restored by ,julian1 along with the other disused symbols and rites of paganism4 ,it was tolerated by ,valentinian #ast1 who probably did not venture at once to overthrow ,julian's work1 7see ,memorial of ,symmachus #g1 #h7 though ,s4 ,ambrose 7,lett4 xvii4 #af7 rhetorically represents him as pleading that he was not aware of its being there1 and that no one had complained to him of its presence4 ,it was once more removed by ,gratian1 7see ,lett4 xvii4 #af47 ,the pagan party in the ,senate then made great efforts to procure its restoration4 ,gibbon 7ch4 xxviii4 note #ac47 enumerates four successive deputations sent by them with this object1 #8the first1 ,a4,d4 #chb1 to ,gratian1 who refused them audience1 the second1 ,a4,d4 #chd1 to ,valentinian1 the third1 ,a4,d4 #chh1 to ,theodosius1 the fourth1 ,a4,d4 #cib1 to ,valentinian4' ,the two letters of ,s4 ,ambrose and the ,memorial of ,symmachus refer to the second of these deputations4 ,in this first one he presses on the ,emperor his duty and responsibility as a ,christian ,emperor1 urges that the heathens have deprived themselves of any equitable claim by their persecution of the ,christians in former times2 asserts that the petition is only that of a minority of the ,senate1 just as had been the case years before1 when they applied to ,gratian4 ,he then asks for a copy of the ,memorial1 in order to answer it in full1 and warns ,valentinian that he will find no ,bishop to admit him to any share in ,christian worship if he inflicts this insult on their faith1 and reminds him of his brother and father1 who would rise from the grave to reproach him4 ,though called ,letters1 these two documents are rather state-papers4 ,s4 ,ambrose himself in the latter speaks of the former as a #8libellus1' the term usually applied to petitions or memorials4 ,,bishop ,,ambrose ,,to ,,the ,,most ,,blessed ,,prince ,,and ,,christian ,,emperor ,,valentinian4 ,sidenote3 ,ps4 xcvi4 #e4 #a4 ,,as all who are under the dominion of ,rome are enlisted to serve you1 the emperors and kings of the earth1 so you yourselves are enlisted to serve ,almighty ,god and our holy ,faith4 ,for safety cannot be unperilled1 save when every man is a sincere worshipper of the true ,god1 the ,god of the ,christians1 who governs all things2 for ,he is the only true ,god1 and is to be worshipped by the inmost spirit4 ,as for all the gods of the heathen1 they are but idols1 as the ,scripture saith4 #b4 ,now he that is the soldier of this1 the true ,god1 and worships ,him in his inmost spirit1 offers to ,him no insincere or lukewarm service1 but a zealous faith and devotion4 ,at any rate no one ought to give his consent to the worship of idols and the observance of profane ceremonies4 ,for no man can deceive ,god1 before ,whom all the secrets of the heart are manifest4 #c4 ,seeing then1 most ,christian ,emperor1 that not only faith1 but the very zeal and care and devotion of faith1 is due from you to ,god1 ,i wonder how some men can have conceived the thought that it was your duty to command the restoration of altars to the gods of the ,gentiles1 and to bestow money for the purposes of profane sacrifices4 ,for if you give what has long been appropriated to the emperor's privy purse or the city treasury#fd1 you will seem to be giving out of what is your own rather than refunding to others what belongs to them4 #d4 ,the men who now complain of their losses are those who never spared our blood1 and have even laid in ruins the very structures of our ,churches4 ,the men who ask for privileges are they who denied to us by the late law of ,julian#fe the common right of speaking and teaching1 privileges too whereby even ,christians have often been deceived1 for by these means they sought to entrap some persons1 either unawares or else by the desire to avoid the burthen of public duties4 ,and since all men have not courage1 many even under ,christian ,emperors have lapsed4 #e4 ,even had these things never been repeated1 ,i could have proved that your authority ought to have abolished them1 but now that they have been severally forbidden by many previous ,emperors and abolished at ,rome in the interests of the true ,faith by your ,majesty's brother ,gratian of illustrious memory1 and abolished by a formal rescript1 do not1 ,i beseech you1 pluck up again these ,christian ordinances1 nor rescind your brother's injunctions4 ,in civil matters1 if ought is decreed1 no man considers that it should be overthrown1 and shall a religious precept be trampled on8 #f4 ,let no man beguile your youth2 if he be a heathen who asks this of you1 let him not ensnare your mind in the bonds of his own superstition1 rather his very zeal ought to admonish you with what ardour you ought to defend the true ,faith1 when he with all the warmth of truth defends falsehood4 ,i myself urge you to shew deference to the merits of illustrious men2 but it is certain that ,god ought to be obeyed above all4 #g4 ,when we have to consult on military matters we should look for the opinion of one who is versed in war1 and follow his counsel2 when we treat of religion ,god is to be considered4 ,no man is injured by ,almighty ,god being preferred before him4 ,he may keep his own opinion1 you do not constrain any man to worship against his will1 and your ,majesty ought to have the same liberty1 and every one should be content to be unable to extort from the ,emperor1 what it would be a hardship for the ,emperor to desire to extort from him4 ,the very heathen are wont to be displeased by a double-minded man1 for every man ought boldly to defend the faith of his own heart1 and to maintain his purpose4 #h4 ,but if any who call themselves ,christians conceive that you should make such a decree1 let not bare words affect your mind1 let not idle names deceive you4 ,whoever persuades to this1 or decrees it1 offers sacrifice to the gods4 ,yet it is more tolerable that one should sacrifice than that all should fall4 ,here the whole ,senate of ,christians is in danger4 #i4 ,if at the present day1 7which ,god forbid7 an heathen ,emperor were to erect an altar to false gods1 and compel the ,christians to assemble there1 in order for them to be present at the sacrifice1 so that the breath and mouth of the faithful might be tainted with ashes from the altar1 with sparks from the sacrilege1 with smoke from the pile1 and should force them to vote in a house in which the members were sworn at the altar of an idol1 7for on this account it is that they maintain that an altar should be set up1 namely1 that every one should consult for the public weal1 under the obligation of what they consider its sanctity1 although the majority of the ,senate now consists of ,christians17 if this1 ,i say1 were the case1 ,christians would consider themselves persecuted1 if they were compelled by such an alternative to come to the assembly1 and indeed it is often by violence that they are compelled to come3 shall ,christians then in your reign be compelled to swear on the altar8 ,what is an oath1 but an acknowledgement of the divine power of him whom you call upon to attest your truthfulness8 ,is it in your reign that the request and demand is made1 that you bid an altar to be erected1 and money expended on profane sacrifices8 #aj4 ,but this cannot be decreed without sacrilege1 and so ,i beg you not to decree or order it1 nor to subscribe any such decree4 ,i appeal to your faith as a minister of ,christ2 all the ,bishops would have appealed with me1 had not this report which has reached men's ears that such a thing was either propounded in your ,council or petitioned for by the ,senate1 been so sudden and incredible4 ,but let it not be said that the ,senate have petitioned for this2 a few heathen have usurped the name of all4 ,for nearly two years ago on an attempt of this kind1 holy ,damasus the ,bishop of the ,roman ,church1 chosen by the judgment of ,god1 sent me a document which the ,christian senators in large numbers had presented1 declaring that they gave no commission of the sort1 that they did not agree or consent to such petitions of the heathen1 and they threatened that they would not come either publicly or privately to the ,senate if such a decree was made4 ,is it worthy of your reign1 that is of a ,christian reign1 that ,christian senators should be deprived of their dignity1 that the profane wishes of the heathen may be carried into effect8 ,this document ,i sent to your ,majesty's brother#ff1 and it proves that the ,senate gave no commission to the deputies about the expenses of superstition4 #aa4 ,but perhaps it may be said1 ,why then were they not present in the ,senate1 when these things were brought forward8 ,they say plainly enough what they wish1 by not being present2 they have said enough in addressing your ,majesty4 ,and yet we need not wonder if they who will not concede to your ,majesty the liberty of refusing to command that which you do not approve1 or of maintaining your own opinion1 should deprive private men at ,rome of the right of resistance4 #ab4 ,remembering then the commission so lately laid upon me1 ,i again appeal your own faith1 ,i appeal to your own sentiments1 not to give your answer in accordance with this heathen petition1 or sign your name to such an answer1 for it would be sacrilegious4 ,consult him who is your ,excellency's father1 the ,emperor ,theodosius1 to whom you have been wont to refer in all causes of importance2 and nothing can be graver than religion1 more exalted than faith4 #ac4 ,were this a civil matter1 the right of reply would be reserved for the opposing party3 it is a matter of religion1 and ,i1 as ,bishop1 appeal to you1 ,i request to be furnished with a copy of the ,memorial which has been sent1 that ,i may answer more at large2 and so let your ,majesty's father be consulted on the whole matter and vouchsafe a gracious answer4 ,assuredly should the decree be different1 we as ,bishops cannot quietly permit and connive at it2 it will indeed be in your power to come to the ,church1 but there you will either not find a priest1 or you will find one purposed to resist4 ,sidenote3 ,s4 ,luke xvi4 #ac4 #ad4 ,what answer will you give to the priest when he says to you1 #8the ,church seeks not your gifts1 because you have adorned the heathen temples with gifts2 the ,altar of ,christ rejects your gifts1 because you have erected altars to idols1 for it was your word1 your hand1 your signature1 your act3 the ,lord ,jesus refuses and repels your service1 because you have served idols1 for ,he has said to you1 ,ye cannot serve two masters8 ,the ,virgins dedicated to ,god enjoy no privileges from you1 and do the vestal ,virgins claim them8 ,what do you want of the priests of ,god1 when you have preferred to them the profane petitions of the heathen8 ,we cannot enter into fellowship with the errors of others4' #ae4 ,what will you answer to this charge8 ,that it is a boyish error8 ,every age is perfect in ,christ1 and fulfilled with ,god4 ,no childhood in faith can be admitted2 for children confronted with their persecutors have boldly confessed ,christ4 #af4 ,what answer will you make to your brother8 ,will he not say to you1 #8,i would not believe myself conquered1 for ,i left you ,emperor1 ,i regretted not to die1 because you were my successor1 ,i grieved not that ,i was withdrawn from power1 because ,i believed that my edicts1 specially those concerning religion1 would continue for ever4 ,these were the memorials of piety and virtue which ,i had erected1 these trophies of victory over the world1 these the spoils of the devil1 of the adversary of all1 which ,i had offered up1 and in which lies eternal victory4 ,what more could an enemy have deprived me of8 ,you have abrogated my decrees2 an act which even he who took up arms against me#fg has not yet committed4 ,now am ,i pierced with a more deadly weapon1 in that my brother has annulled my ordinances4 ,your acts tend to the injury of my better part1 for while the one destroys my body the other destroys my good name4 ,now are my laws repealed1 repealed too 7which makes it more painful7 by your adherents and by mine2 that very thing which even my enemies had praised in me is repealed4 ,if you have willingly acquiesced1 you have condemned the ,faith which ,i held1 if you have yielded reluctantly1 you have betrayed your own4 ,and so1 what is a still heavier calamity1 ,i incur danger in your person also4' #ag4 ,what answer will you make to your father#fh1 who with still greater grief will address you1 saying3 #8,you have judged very wrongly of me1 my son1 in supposing that ,i could have winked at the heathen4 ,no man ever informed me that there was an altar in the ,roman ,senate house#fi2 never could ,i have believed such a crime as that heathen sacrifices should be performed in that common council of ,christians and heathens1 that is to say1 that the heathen should triumph in the presence of ,christians1 and ,christians should be compelled against their wills to be present at sacrifices4 ,many and various were the crimes committed during my reign1 those that were discovered ,i punished1 and if any man escaped unnoticed1 is it just to say that ,i approved that which no one informed me of8 ,you have judged most wrongly of me1 if you suppose that a foreign superstition and not my own faith preserved to me the empire4' #ah4 ,wherefore1 your ,majesty1 seeing that if you make any such decree1 you will injure1 first ,god1 and next your father and brother1 ,i beseech you to do that which you know will be profitable to your salvation in the sight of ,god4 ,,the ,,memorial ,,of ,,symmachus1 ,,prefect ,,of ,,the ,,city4 ,,the occasion on which this ,memorial was presented is stated in the introduction to the last letter4 ,it is addressed formally to the three ,emperors ,valentinian1 ,theodosius1 and ,arcadius1 but really to ,valentinian only1 who was at that time sole ,emperor of the ,west4 ,symmachus was the leading orator and scholar of his day1 and his plea is composed with much skill and vigour4 ,gibbon 7ch4 xxviii47 expresses hearty admiration of the caution with which he #8avoids every topic which might appear to reflect on the religion of his sovereign1 and artfully draws his arguments from the schools of rhetoric rather than from those of philosophy1' and gives a summary of its contents in a tone of keen appreciation1 as might be expected4 ,we may allow1 with ,cave 7,life of ,s4 ,ambrose #c1 #c47 that #8it was the best plea the cause would bear4' #a4 ,,as soon as the honourable ,senate1 ever faithful to your ,majesty1 learnt that offences were made amenable to law1 and that the character of past times was being redeemed by pious governors1 it hastened to follow the precedent of better times1 and give utterance to its long repressed grief1 and commissioned me once more to be the spokesman of its complaints1 for ,i was before refused access to the deceased ,emperor by evil men1 because otherwise justice could never have failed me1 most noble ,emperors ,valentinian1 ,theodosius and ,arcadius1 victorious and triumphant1 ever illustrious4 #b4 ,filling then a twofold office1 as your ,prefect ,i report the proceedings of the ,senate#gj1 as the envoy of the citizens ,i offer to your favourable notice their requests4 ,here is no opposition of wills4 ,men have ceased to believe that disagreement proves their superiority in courtly zeal4 ,to be loved1 to be the object of respect and affection is more than sovereignty4 ,who could suffer private contests to injure the commonwealth8 ,justly does the ,senate assail those who prefer their own power to the honour of the prince4 #c4 ,it is our duty to be watchful for your ,majesties4 ,the very glory of this present time makes it the more fitting that we should maintain the customs of our ancestors1 the laws and destinies of our country2 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 parents4 ,we ask the restoration of that state of religion under which the ,republic has so long prospered4 ,let the ,emperors of either sect and either opinion be counted up2 a late ,emperor observed the rites of his ancestors1 his successor did not abolish them4 ,if the religion of older times is no precedent1 let the connivance of the last ,emperors#ga be so4 #d4 ,who is so friendly with the barbarians as not to require an altar of ,victory8 ,hereafter we must be cautious1 and avoid a display of such things4 ,but let at least that honour be paid to the name which is denied to the ,divinity#gb4 ,your fame owes much1 and will owe still more1 to ,victory4 ,let those detest this power1 who were never aided by it1 but do you not desert a patronage which favours your triumphs4 ,vows are due to this power from every man1 let no one deny that a power is to be venerated which he owns is to be desired4 #e4 ,but even if it were wrong to avoid this omen1 at least the ornaments of the ,senate-house ought to have been spared4 ,permit us1 ,i beseech you1 to transmit in our old age to our posterity what we ourselves received when boys4 ,great is the love of custom4 ,and deservedly was the act of the deified ,constantius of short duration4 ,you ought to avoid all precedents which you know to have thus been reversed4 ,we are solicitous for the endurance of your name and glory1 and that a future age may find nothing to amend4 #f4 ,where shall we swear to observe your laws and statutes8 by what sanction shall the deceitful mind be deterred from bearing false witness8 ,all places indeed are full of ,god1 nor is there any spot where the perjured can be safe1 but it is of great efficacy in restraining crime to feel that we are in the presence of sacred things4 ,that altar binds together the concord of all1 that altar appeals to the faith of each man1 nor does any thing give more weight to our decrees than that all our decisions are sanctioned1 so to speak1 by an oath4 ,a door will thus be opened to perjury1 and this is to be approved of by the illustrious ,emperors1 allegiance to whom is guarded by a public oath6 #g4 ,but ,constantius1 of sacred memory1 is said to have done the same thing4 ,be it so1 let us then imitate his other actions1 feeling sure that had any one committed this error before his time1 he would never have fallen into it4 ,for the fall of one is a warning to his successor1 and the censure of a previous example causes amendment4 ,it was allowable for this predecessor of your ,majesties to incur offence in a novel matter1 but how can the same excuse avail us1 if we imitate that which we know was disapproved8 #h4 ,will your ,majesties listen to other acts of this same ,emperor more worthy of your imitation8 ,he left uncurtailed the privileges of the sacred virgins1 he filled the priestly office with men of noble birth1 he allowed the cost of the ,roman ceremonies1 and following the joyful ,senate through all the streets of the eternal city1 he beheld with serene countenance the temples1 reading the names of the gods inscribed on their pediments1 he enquired after the origin of the sacred edifices1 and admired their founders4 ,although he himself professed another religion he maintained the ancient one for the ,empire2 for every man has his own customs1 his own rites4 ,the ,divine mind has distributed to cities various guardians and various ceremonies4 ,as each man that is born receives a soul1 so do nations receive a genius who guards their destiny4 ,here the proof from utility comes in1 which is our best voucher with regard to the ,deity4 ,for since our reason is in the dark1 what better knowledge of the gods can we have than from the record and evidence of prosperity8 ,and if a long course of years give their sanction to a religion1 we ought to keep faith with so many centuries1 and to follow our parents1 as they followed with success those who founded them4 #i4 ,let us suppose ,rome herself to approach1 and address you in these terms3 #8,excellent ,emperors1 ,fathers of your country1 respect these years to which pious rites have conducted me4 ,let me use the ancient ceremonies1 for ,i do not repent of them4 ,let me live in my own way1 for ,i am free4 ,this worship reduced the world under my laws2 these sacred rites repulsed ,hannibal from the walls1 and the ,gauls from the ,capitol4 ,am ,i reserved for this1 to be censured in my old age8 ,i am not unwilling to consider the proposed decree1 and yet late and ignominious is the reformation of old age4' #aj4 ,we pray therefore for a respite for the gods of our fathers and our native gods#gc4 ,that which all venerate should in fairness be accounted as one4 ,we look on the same stars1 the heaven is common to us all1 the same world surrounds us4 ,what matters it by what arts each of us seeks for truth8 ,we cannot arrive by one and the same path at so great a secret2 but this discussion belongs rather to persons at their ease1 it is prayers not arguments which we now offer4 #aa4 ,what advantage accrues to your treasury from the abolition of the privilege of the ,vestal virgins8 ,shall that be denied under princes the most munificent which the most parsimonious have granted8 ,their sole honour consists in their wages1 so to speak1 of chastity4 ,as their fillets adorn their heads1 so is it esteemed by them an honour to be free to devote themselves to the ministry of sacrifices4 ,it is but the bare name of exemption which they ask1 for their poverty exonerates them from any payment4 ,so that he who reduces their means1 contributes to their praise1 for virginity dedicated to the public welfare is meritorious in proportion as it is without reward4 #ab4 ,far be such gains from the purity of your treasury4 ,the exchequer of good princes should be replenished by the spoils of enemies1 not by the losses of ministers of religion4 ,and is the gain any compensation for the odium8 ,those whose ancient resources are cut off only feel it the more acutely in that you are free from the charge of avarice4 ,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 robbed4 #ac4 ,the ,imperial ,exchequer retains also lands bequeathed by the will of dying persons to the sacred virgins and priests4 ,i implore you1 as ,priests of justice1 to restore to the sacred functionaries of your city the right of inheritance4 ,let men dictate their wills in peace1 knowing that under equitable princes their bequests will be undisturbed4 ,men are wont to take pleasure in this security1 and ,i would have you sympathise with them1 for the precedent lately set has begun to harass them on their death-beds4 ,shall it be said that the religion of ,rome appertains not to ,roman laws8 ,what name shall we give to the taking away of legacies which no law no casualty has made void8 ,freedmen may take legacies1 slaves are allowed#gd a due latitude of bequeathing by will1 only the noble virgins and ministers of sacred rites are excluded from inheriting lands devised to them4 ,what advantage is it to dedicate one's virginity to the public safety1 and to support the immortality of the empire with heavenly protection1 to conciliate friendly powers to your arms and eagles1 to take upon oneself vows salutary for all1 and to refrain from commerce with mankind in general8 ,slavery then is a happier condition1 whose service is given to men4 ,it is the state which is wronged1 whose interest it never is to be ungrateful4 #ad4 ,let me not be supposed to be defending the cause of the ancient religions only2 from acts of this kind all the calamities of the ,roman nation have arisen4 ,the laws of our ancestors provided for the ,vestal virgins and the ministers of the gods a moderate maintenance and just privileges4 ,this gift was preserved inviolate till the time of the degenerate moneychangers1 who diverted the maintenance of sacred chastity into a fund for the payment of base porters4 ,a public famine ensued on this act1 and a bad harvest disappointed the hopes of all the provinces4 ,the soil was not here in fault1 we ascribe no influence to the stars1 no mildew blighted the crops1 nor did tares choke the corn1 it was sacrilege which rendered the year barren1 for it was necessary that all should lose that which they had denied to religion4 #ae4 ,by all means1 if there is any instance of such an evil1 let us attribute this famine to the effect of the seasons4 ,an unhealthy wind has caused this blight1 and so life is supported by means of shrubs and leaves1 and the peasants in their want have had resource once more to the oaks of ,dodona#ge4 ,when did the provinces suffer such a calamity1 so long as the ministers of religion were supported by the public bounty8 ,when were oaks shaken for the food of man1 when were roots dug up1 when were opposite regions of the earth cursed with sterility1 so long as provisions were furnished in common to the people and to the sacred virgins8 ,the produce of the earth was blessed by its support of the priests1 and thus the gift was rather in the nature of a safeguard than of a largess4 ,can it be doubted that the gift was for the common benefit1 now that a general scarcity has attended its dis continuance8 #af4 ,but it may be said that public aid is rightly refused to the cost of an alien religion4 ,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 treasury4 ,for as the commonwealth consists of individuals1 so that which comes from it becomes again the property of individuals4 ,you govern all1 but you preserve for each his own1 and justice has more power with you than arbitrary will4 ,consult your own generous feelings1 whether that ought still to be deemed public property which has been conferred on others4 ,gifts once devoted to the honour of the city are placed out of the power of the donors1 and that which originally was a free-gift becomes by usage and length of time a debt4 ,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 it4 #ag4 ,may the unseen patrons of all sects be propitious to your ,majesties1 and may those in particular who of old assisted your ancestors1 aid you and be worshipped by us4 ,we ask for that religious condition which preserved the empire to your ,majesties' father#gf1 and blessed him with lawful heirs4 ,that venerable sire beholds from his starry seat the tears of the priests1 and feels himself censured by the infraction of that custom which he readily observed4 #ah4 ,i beg you also to amend for your departed brother what he did by the advice of others1 to cover the act by which he unknowingly offended the ,senate4 ,for it is certain that the reason why the embassage was refused admittance was1 to prevent the decision of the state from reaching him4 ,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 ,emperor4 ,,letter ,,xviii4 ,a4,d4 #chd4 ,,this is ,s4 ,ambrose's answer to the ,memorial of ,symmachus which precedes it4 ,in it he replies in detail to the arguments which ,symmachus had advanced1 and meets him on his own ground4 ,it is to be remembered in forming an estimate of it1 that it is simply a state paper1 adopting both the style and method natural to such a document4 ,that it is over rhetorical for our taste may at once be allowed1 for that is the character of the literature of the time generally2 that it is not so perfect a specimen of the style1 regarded merely as a piece of argument1 as the document to which it replies1 may be granted without disparagement to ,s4 ,ambrose1 for ,symmachus 8stood foremost among his contemporaries as a scholar1 a statesman1 and an orator40 7,dict4 of ,biog4 sub voc47 ,but he fairly meets and refutes ,symmachus' arguments1 and his retort of his adversary's personification of ,rome is happy and telling4 ,the earlier portion is more vigorous than the latter1 which is overwrought1 especially in the argument against maintaining things as they were4 ,the abundance of allusions to1 and quotations of1 ,virgil are characteristic of the age1 and evidences of ,s4 ,ambrose's early training in the education of a ,roman of high birth and rank4 ,,bishop ,,ambrose ,,to ,,the ,,most ,,blessed ,,prince ,,and ,,gracious ,,emperor1 ,,his ,,majesty ,,valentinian4 #a4 ,,the honourable#gg ,symmachus1 ,prefect of the city1 having memorialised your ,majesty that the altar1 which had been removed from the ,senate-house at ,rome1 ought to be restored to its place1 and your ,majesty1 whose years of nonage and inexperience are yet unfulfilled1 though a veteran in the power of faith1 not having sanctioned the prayer of the heathen1 ,i also as soon as ,i heard of it presented a petition1 in which1 though it embraced all that seemed necessary to be said1 ,i requested that a copy of the ,memorial might be furnished to me4 #b4 ,now therefore1 not as doubting your faith1 but as providing for the future1 and assured of a righteous judgement1 ,i will reply to the allegations of the ,memorial1 making this one request1 that you will not look for elegance of phrases but force of facts4 ,for as ,holy ,scripture teaches us1 the tongue of learned and wise men is golden1 and endowed with highly-decked words1 and glittering with splendid elegance as with the brightness of some rich colour1 and so captivates and dazzles the eyes of the mind with a shew of beauty4 ,but this gold1 if closely handled1 may pass current outwardly1 but within is base metal4 ,consider well1 ,i beseech you1 and sift the sect of the ,heathens2 their professions are grand and lofty1 but what they espouse is degenerate and effete1 they talk of ,god but worship idols4 #c4 ,the propositions of the honourable ,prefect of the city1 to which he attaches weight1 are these1 that ,rome 7as he asserts7 seeks the restoration of her ancient rites1 and that stipends are to be assigned to her priests and ,vestal virgins1 and that it was owing to these being withheld that a general famine has ensued4 #d4 ,according to his first proposition1 ,rome utters a mournful complaint1 wanting back 7as he asserts7 her ancient ceremonies4 ,these sacred rites1 he says1 repelled ,hannibal from the walls1 the ,gauls from the ,capitol4 ,but even here1 in blazoning the efficacy of these rites1 he betrays their weakness4 ,according to this1 ,hannibal long insulted the ,roman religion1 and pushed his conquest to the very walls of the city1 though the gods fought against him4 ,why did they for whom their gods fought1 allow themselves to be besieged8 #e4 ,for why speak of the ,gauls1 whom the remnant of the ,romans could not have prevented from entering the sanctuary of the ,capitol1 if the timid cackling of a goose had not betrayed them4 ,these are the guardians of the ,roman temples6 ,where was ,jupiter then8 ,did he speak in a goose8 #f4 ,but why should ,i deny that their sacred rites fought for the ,romans8 ,yet ,hannibal also worshipped the same gods4 ,let them choose therefore which they will4 ,if these rites conquered in the ,romans1 they were vanquished in the ,carthaginians1 but if they were thus overcome in the case of the ,carthaginians1 neither did they profit the ,romans4 ,sidenote3 ,wisd4 iv4 #i4 #g4 ,away then with this invidious complaint of the ,roman people2 ,rome never dictated it4 ,it is with other words that she addresses them3 #8,why do you daily deluge me with the useless gore of the innocent flocks8 ,the trophies of victory depend not on the limbs of cattle1 but on the strength of warriors4 ,it was by other powers that ,i subdued the world4 ,camillus was my soldier1 who recovered the standards which had been taken from the ,capitol1 and slew those who had captured the ,tarpeian rock2 valour overthrew those against whom religion had not prevailed4 ,why should ,i name ,regulus1 who gave me even the services of his death8 ,africanus gained his triumph not among the altars of the ,capitol1 but among ,hannibal's ranks4 ,why do you produce to me the rites of our ancestors8 ,i abhor the rites of the ,neros4 ,what shall ,i say of the two-month ,emperors#gh1 and the ends of princes knit on to their accession8 ,or is it a thing unheard of1 that the barbarians should cross their frontiers8 ,were those men ,christians1 in whose miserable and unprecedented fate1 in the one case a captive ,emperor1 in the other a captive world#gi proved the falsehood of the rites which promised victory8 ,was there then no altar of ,victory8 ,i am ashamed of my downfall1 the pale cheeks of age gather redness from that disgraceful bloodshed4 ,i do not blush to be converted in my old age along with the whole world4 ,it is surely true that no age is too late to learn4 ,let that old age blush which cannot improve itself4 ,it is not the hoary head of years but of virtue which is venerable4 ,it is no disgrace to pass to better things4 ,this alone had ,i in common with the barbarians that of old ,i knew not ,god4 ,your sacrifice is a rite of sprinkling yourselves with the blood of beasts4 ,why do you look for the voice of ,god in dead beasts8 ,come and learn here on earth a heavenly warfare2 we live here1 but our warfare is above4 ,let ,god ,himself1 the ,creator1 teach me the mystery of heaven1 not man who knew not himself4 ,whom should ,i believe about ,god1 sooner than ,god ,himself8 ,how can ,i believe you1 who confess that you know not what you worship8' #h4 ,by a single path1 he says1 we cannot arrive at so great a secret4 ,what you are ignorant of1 that we have learnt by the voice of ,god2 what you seek after by faint surmises1 that we are assured of by the very ,wisdom and ,truth of ,god4 ,our customs therefore and yours do not agree4 ,you ask the ,emperors to grant peace to your gods1 we pray for peace for the ,emperors themselves from ,christ4 ,you worship the works of your own hands1 we think it sacrilege that any thing which can be made should be called ,god4 ,god wills not to be worshipped under the form of stones4 ,nay1 your very philosophers have ridiculed this4 #i4 ,but if you are led to deny that ,christ is ,god1 because you cannot believe that ,he died1 7for you are ignorant how that this was the death not of ,his ,godhead but of ,his flesh1 whereby it comes to pass that none of the faithful shall die17 how inconsistent are you1 who insult by way of worship1 and disparage by way of honour4 ,you consider your god to be a block of wood2 what an insulting kind of reverence6 ,you believe not that ,christ could die2 what a respectful kind of unbelief6 ,sidenote3 ,prov4 xxi4 #a4 #aj4 ,but1 he says1 the ancient altars and images ought to be restored1 and the temples adorned as of old4 ,this request ought to be made to one who shares the superstition2 a ,christian ,emperor has learned to honour the altar of ,christ alone4 ,why do they compel pious hands and faithful lips to minister to their sacrilege8 ,let the voice of our ,emperor speak of ,christ alone1 let him declare ,him only ,whom in heart he believes1 for the king's heart is in the ,hand of ,god4 ,did ever heathen ,emperor raise an altar to ,god8 ,in demanding a restoration of ancient things they remind us what reverence ,christian ,emperors ought to pay to the ,religion which they profess1 since heathen ones paid the utmost to their own superstitions4 #aa4 ,long since was our beginning1 and now they follow us whom they shut out4 ,we glory in shedding our blood1 a trifling expense disturbs them4 ,we consider such things a victory1 they esteem them an injury4 ,never did they confer a greater favour on us than when they commanded ,christians to be scourged1 and proscribed and slain4 ,religion made into a reward what unbelief intended for a punishment4 ,behold their magnanimity6 ,we have grown by wrongs1 by want1 by punishment2 they find that without money their ceremonies cannot be maintained4 #ab4 ,let the ,vestal virgins1 he says1 enjoy their privileges4 ,it is for those to say this1 who cannot believe in gratuitous virginity1 it is for them to allure by profit who distrust virtue4 ,but how many virgins have their promised rewards obtained them8 ,they have barely seven ,vestals4 ,such is the whole number whom the veiled and filleted head1 the dye of the purple vest1 the pompous litter surrounded by attendants1 high privileges1 great gains1 and a prescribed period of virginity1 have collected4 #ac4 ,let them turn their mental and bodily eye to us1 let them behold a people of chastity1 an undefiled multitude1 a virgin assembly4 ,no fillets to adorn their heads1 but a veil of common use though dignified by chastity2 the blandishments of beauty not curiously sought out1 but cast aside2 no purple trappings1 no luxurious delicacies1 but frequent fastings2 no privileges1 no gains2 all things in short so ordered as to repress any affection in the very exercise of their functions4 ,but in fact by this very exercise their affection to it is conciliated4 ,chastity is perfected by its own sacrifices4 ,that is not virginity which is bought for money1 not preserved for love of holiness2 that is not integrity which is bid for at an auction by a pecuniary equivalent1 to last but for a time4 ,the first triumph of chastity is to overcome the desire of wealth1 for this desire is a temptation to modesty4 ,but let us suppose that virginity ought to be supported by pecuniary bounty4 ,in this case1 what an abundance of gifts will overflow upon the ,christians2 what treasury will contain riches so great8 ,or do they consider that it ought to be bestowed exclusively on the ,vestal virgins8 ,do not they1 who claimed the whole under heathen ,emperors1 feel some shame in denying that under ,christian ,princes we ought to participate in the bounty8 #ad4 ,they complain also that public support is not given to their priests and ministers4 ,what a storm of words is here6 ,to us on the other hand the privileges of inheriting private property#hj is denied by recent laws1 and no one complains2 we do not feel it to be an injury1 for we grieve not at the loss4 ,if a priest would claim the privilege of being exempt from the municipal#ha burthens1 he must relinquish his paternal estate and all other property4 ,how would the heathens press this ground of complaint1 if they had it1 that a priest must purchase the liberty of performing his functions by the loss of his whole patrimony1 and at the expense of all his private advantages must buy the right of ministering to the public1 and while he claims to hold vigils for the public safety must console himself with the wages of domestic poverty2 for he does not sell service but purchase a favour4 #ae4 ,compare#hb the two cases4 ,you wish to exempt a ,decurio1 when the ,church may not exempt a priest4 ,wills are made in favour of ministers of temples2 not even profane persons1 even of the lowest rank1 nor of abandoned character1 are excepted2 the clergy alone are excluded from the common privilege1 by whom alone the general prayer for all men is offered1 and the common office performed2 no legacy1 even of grave widows1 no donation is allowed4 ,when no blame can attach to character1 a fine is imposed on the office4 ,the legacy which a ,christian widow bequeaths to the minister of a temple is valid1 that which she bequeaths to the ministers of ,god is invalid4 ,this ,i have stated not by way of complaint1 but that they may know how much ,i abstain from complaining of1 for ,i would rather we were losers in money than in grace4 #af4 ,but they report that gifts or legacies to the ,church have not been taken away4 ,let them state who has snatched gifts from the temples1 a loss which ,christians have#hc suffered4 ,had this been done to the ,gentiles1 it would rather have been the requital than the infliction of a wrong4 ,is it now only that they make a plea of justice1 put in a claim for equity8 ,where was this sentiment1 when1 having despoiled all ,christians of their goods1 they grudged them the very breath of life1 and debarred them from that last burial-rite which was never before denied to any of the dead8 ,those whom the heathen flung into it1 the sea restored4 ,this is a victory of faith1 that they themselves impugn the acts of their ancestors1 in that they condemn their proceedings4 ,but what consistency is there in condemning the acts of those whose gifts they solicit8 #ag4 ,yet no man has forbidden gifts to the temples1 or legacies to the soothsayers2 their lands alone are taken away1 because they did not use that religiously which they claimed on the plea of religion4 ,if they avail themselves of our example why did they not copy our practice8 ,the ,church possesses nothing but her faith4 ,there are her rents1 her revenues4 ,the wealth of the ,church is the support of the poor4 ,let them count up how many prisoners the temples have ransomed1 what support they have afforded to the poor1 to how many exiles they have ministered the means of life4 ,hence it is that they have been deprived of their lands1 but not of their rights4 #ah4 ,this is what has been done1 and a public famine1 as they assert1 has avenged this grave impiety1 that the private emoluments of the priests have been converted to the public service4 ,for this cause they say it was that men stripped branches of their bark1 and moistened their fainting life with this wretched juice4 ,for this cause they were obliged to substitute for corn the ,chaonian acorn1 and thrust back again to this wretched fare1 the food of beasts1 they shook the oaks and thus appeased their sore hunger in the woods4 ,as if forsooth these were new prodigies on earth1 which never occurred so long as heathen superstition prevailed over the world6 ,but in truth how often before this were the hopes of the greedy husbandmen frustrated by empty oat-stalks1 while the blade of corn sought for in the furrows disappointed the race of peasants4 #ai4 ,why did the ,greeks attribute oracles to their oaks1 but that they fancied their sylvan fare was the gift of their heavenly religion8 ,such are the gifts which they suppose to come from their gods4 ,who but heathen ever worshipped the trees of ,dodona1 bestowing honour on the sorry sustenance of the sacred grove#hd8 ,it is not probable that their gods in their anger gave them for a punishment what they were wont when appeased to confer as a gift4 #bj4 ,but what equity were it1 that because they are annoyed at the refusal of sustenance to a few priests they should themselves refuse it to every one8 in that case their vengeance is more severe than was the fault4 ,but in truth the cause they assign is not adequate to produce so great infirmity of a failing world1 as that1 when the crops were green1 the full grown hopes of the season should all at once perish4 #ba4 ,certain it is that many years ago the rights of the temples were abolished throughout the world1 is it only now that it has occurred to the gods of the ,gentiles to avenge their injuries8 ,can it be said that the ,nile failed to overflow his banks as usual1 to avenge the losses of the priests of the ,city1 when he did not do so to avenge his own priests8 #bb4 ,but supposing that in the past year it was the wrongs of their gods that were avenged1 why are the same wrongs neglected in the present year8 ,now the country people do not pluck up and eat the roots of herbs1 nor seek solace from the sylvan berry1 nor gather their food from thorns2 but rejoicing in their successful labours they wonder at their own harvest1 and their hopes fulfilled compensate for their fast1 the earth having yielded us her produce with interest4 #bc4 ,who then is so inexperienced on human affairs as to be amazed at the vicissitudes of the seasons8 ,and yet even last year we know that most provinces had an abundant harvest4 ,what shall ,i say of ,gaul which was more fertile than usual8 ,the ,pannonias#he sold corn which they had not sown1 and the second#hf ,rhaetia learnt the danger of her own fertility1 for being used to security from her sterility1 she drew down an enemy on herself by her abundance4 ,liguria and ,venice are replenished by the fruits of autumn4 ,so then the former year was not withered by sacrilege1 while the present has overflowed with the fruits of faith4 ,nor can they deny that the vineyards produced an overflowing crop4 ,thus our harvest yielded its produce with interest1 and we enjoyed the benefits of a more abundant vintage4 #bd4 ,the last and most weighty topic remains2 as to whether your ,majesties should restore those aids which have been profitable to yourselves1 for he says1 #8,let them defend you1 and be worshipped by us4' ,this1 most faithful ,princes1 we cannot endure2 that they should make it a taunt to us that they supplicate their gods in your name1 and without your command commit an atrocious sacrilege1 taking your connivance as consent4 ,let them keep their guardians to themselves1 let these guardians1 if they can1 protect their own4 ,but if they cannot protect those who worship them1 how can they protect you who worship them not8 #be4 ,our ancestral rites1 he says1 should be preserved4 ,but what if all things have become better8 ,the world itself1 which at first was compacted by the gathering together of the elemental seeds through the vast void1 an unconsolidated sphere1 or was obscured by the thick darkness of the yet unordered work1 was it not afterwards endowed with the forms of things which constitute its beauty1 and were not the heaven sea and earth distinguished from each other8 ,the earth rescued from dripping darkness was amazed at its new sun4 ,in the beginning too the day shines not1 but as time goes on it is bright and warm with the increase of light and heat4 #bf4 ,the moon herself1 which in the prophetic oracles represents the ,church1 when first she rises again1 and repairs her monthly wanings1 is hidden from us by darkness1 but gradually she fills her horns1 or completes them as she comes opposite to the sun1 and gleams with a bright and glorious splendour4 #bg4 ,in former days1 the earth knew not how to be wrought into fruitfulness2 but afterwards when the careful husbandman began to till the fields1 and to clothe the bare soil with vineyards1 it was softened by this domestic culture1 and put off its rugged nature4 #bh4 ,so too the first season of the year itself1 which has imparted a like habit to ourselves1 is bare of produce1 then1 as time goes on1 it blossoms out in flowers soon to fade1 and in the end finds its maturity in fruits#hg4 #bi4 ,so we1 while young in age1 experience an infancy of understanding1 but as we grow in years lay aside the rudeness of our faculties4 #cj4 ,let them say then that all things ought to have continued as at first2 that the world once covered with darkness is now displeasing because it shines with the beams of the sun4 ,and how much better is it to have dispelled the darkness of the mind than that of the body1 and that the beam of faith has shone forth than that of the sun4 ,so then the early stages of the world as of all else have been unsettled1 that the venerable age of hoary faith might follow4 ,let those who are affected by this find fault with the harvest too1 because it ripens late2 or with the vintage1 because it is in the fall of the year2 or with the olive1 because it is the latest of fruits4 #ca4 ,so then our harvest too is the faith of the soul2 the grace of the ,church is the vintage of good works1 which from the beginning of the world flourished in the saints1 but in these last days is spread over the people2 to the intent that all might perceive that it is not into rude minds that the faith of ,christ has insinuated itself1 but these opinions which before prevailed being shaken off 7for without a contest there is no crown of victory7 the truth was preferred according as is just4 #cb4 ,if the old rites pleased1 why did ,rome adopt alien ones8 ,i pass over the covering of the ground with costly buildings1 and shepherds' huts glittering with the gold of a degenerate age#hh4 ,why1 to speak of the very subject of their complaint1 have they admitted in their rivalry the images of captured cities1 and of conquered gods1 and the foreign rites of an alien superstition8 ,whence do they derive their precedent for ,cybele washing her chariot in a stream to counterfeit the ,almo#hi8 ,whence came the ,phrygian seers1 and the deities of faithless ,carthage ever hateful to ,rome1 her for instance1 whom the ,africans worship as ,clestis#ij1 and the ,persians as ,mitra1 the greater part of the world as ,venus1 the same deity under different names4 ,so also they have believed ,victory to be a goddess1 which is in truth a gift not a power1 is bestowed and does not rule1 comes by the aid of legions not by the power of religion4 ,great forsooth is the goddess whom the number of soldiers claims1 or the issue of the battle confers6 #cc4 ,and her altar they now ask to have set up in the ,senate-house at ,rome1 that is to say1 where a majority#ia of ,christians assemble4 ,there are altars in all temples1 an altar also in the temple of victories4 ,being pleased with numbers1 they celebrate their sacrifices every where4 ,but to insist on a sacrifice on this one altar1 what is it but to insult over the ,faith8 ,is it to be borne that while a ,gentile sacrifices ,christians must attend8 ,let their eyes1 he says1 drink in the smoke whether they will or no2 their ears the music2 their mouth the ashes2 their nostrils the incense2 and though they loathe it1 let the embers of our hearths besprinkle their faces4 ,is it not enough for him that the baths1 the colonnades1 the streets are filled with images8 ,even in that general assembly1 are we not to meet upon equal terms8 ,the believing portion of the ,senate will be bound by the voices of them that call the gods to witness1 by the oaths of them that swear by them4 ,if they refuse1 they will seem to prove their falsehood1 if they acquiesce1 to acquiesce in a sacrilege4 #cd4 ,where1 he asks1 shall we swear allegiance to your ,majesties' laws and commands8 ,your minds then1 of which your laws are the outward expression1 gather support and secure fidelity by heathen rites4 ,moreover your ,majesties' faith is assailed not only when you are present1 but also1 which is more1 when you are absent1 for you constrain when you command4 ,constantius1 of illustrious memory1 though not yet initiated into the sacred ,mysteries1 thought himself polluted by the sight of that altar2 he commanded it to be removed1 he did not command it to be replaced4 ,his order bears all the authority of an ,act1 his silence does not bear the authority of a precept4 #ce4 ,and let no one rest satisfied because he is absent4 ,he is more to be considered present who unites himself to the minds of others than he who gives the testimony of his visible presence4 ,it is a greater matter to be united in mind than to be joined in body4 ,the ,senate regards you as its presidents who summon its meetings2 at your bidding it assembles2 to you1 not to the gods of the heathen1 does she resign her conscience2 you she prefers to her children though not to her faith4 ,this is the affection worth seeking1 an affection more powerful than dominion1 if faith1 which preserves dominion1 be secured4 #cf4 ,but perhaps some one may be influenced by the thought that if so1 a most orthodox ,emperor#ib has been left without his reward2 as if the reward of good actions was to be estimated by the frail tenure of things present4 ,and what wise man is there who knows not that human affairs move in a certain cycle and order1 and meet not always with the same success1 but their state is subject to vicissitudes8 #cg4 ,who more fortunate than ,cneius ,pompeius was ever sent forth by the temples of ,rome8 ,but he1 after compassing the circuit of the globe in three triumphs1 vanquished in battle1 and driven into exile beyond the bounds of the empire he had saved1 perished by the hand of an ,eunuch#ic of ,canopus4 #ch4 ,what nobler king than ,cyrus king of the ,persians has the whole ,eastern world produced8 ,he too1 after he had conquered the most powerful princes in battle1 and detained them as his prisoners1 was worsted and slain by the arms of a woman#id4 ,that king who had conferred on the vanquished the honour of sitting at meat with him1 had his head cut off and enclosed in a vessel full of blood1 and so was bid to satiate himself1 exposed to the mockery of a woman4 ,so in the course of his life like is not matched with like1 but things most unlike4 #ci4 ,again who was more assiduous in sacrificing than ,hamilcar#ie general of the ,carthaginians8 ,during the whole time of the battle he took his station between the ranks of the combatants1 and there offered sacrifice3 then1 when he found himself vanquished1 he threw himself upon the fire on which he was burning his victims1 that he might extinguish even with his own body those flames which he had learnt availed him nothing4 #dj4 ,and what shall ,i say of ,julian8 who blindly believing the answers of the diviners1 deprived himself of the means of retreat#if4 ,thus even when the circumstances are common there is not a common cause of offence1 for our promises have deluded no one4 #da4 ,i have replied to those who harass me as though ,i had not been harassed3 for my object has been to refute their ,memorial1 not to expose their superstitions4 ,but let this very ,memorial make your ,majesty more cautious4 ,for by pointing out that of a series of former ,emperors1 those who reigned first followed the rites of their ancestors1 and their successors did not remove them1 and by observing upon this1 that if the religion of older ones was not an example1 the connivance of the more recent ones was1 they have plainly shewn that you owe it to the faith which you profess not to follow the precedent of heathen rites1 and to brotherly love not to violate your brothers' ordinances4 ,for if they for the sake of their own cause have praised the connivance of those ,emperors1 who being ,christians1 have not abrogated heathen decrees1 how much more are you bound to shew deference to brotherly affection1 and1 whereas you would be bound to wink at what perhaps you did not approve1 for fear of detracting from your brothers' decrees1 now to maintain what you judge to be in accordance both with your own faith and the tie of brotherhood4 ,,letter ,,xix4 ,a4,d4 #che4 ,,vigilius1 to whom this letter is addressed1 is supposed by the ,benedictine ,editors to have been the ,bishop of ,trent1 7,tridentum17 who is commemorated in the ,roman ,martyrology4 ,he had written to ,s4 ,ambrose1 on his consecration as ,bishop1 to ask his guidance and instruction1 and ,s4 ,ambrose replies1 first with brief general directions1 somewhat resembling those of ,letter #aa1 and then dwells at length on the duty of preventing intermarriage between ,christians and heathens1 and recounts at full length1 in support of this1 the history of ,samson4 ,at the time when heathenism was rapidly dying out1 it is clear how important a point this would seem1 and we do not wonder at the stress which ,s4 ,ambrose lays on it4 ,,ambrose ,,to ,,vigilius4 #a4 ,,being newly consecrated to the sacred office1 you have requested me to furnish you with the outlines of your teaching4 ,having built up yourself as was fitting1 seeing you have been thought worthy of so high an office1 you have now to be informed how to build up others also4 ,sidenote3 ,gen4 xxviii4 #a1 #b4 #b4 ,and in the first place remember that it is the ,church of ,god that is committed to you1 and be therefore always on your guard against the intrusion of any scandal1 lest the body thereof become as it were common by any admixture of heathen4 ,it is on this account that ,scripture says to you ,thou shalt not take a wife of the daughters of ,canaan1 but go to ,mesopotamia1 to the house of ,bethuel 7that is the house of ,wisdom7 and take thee a wife from thence4 ,mesopotamia is a country in the ,east1 surrounded by the two greatest rivers in those parts1 the ,tigris and ,euphrates1 which take their rise in ,armenia1 falling1 each by a different channel1 into the ,red sea2 and so the ,church is signified under the name of ,mesopotamia1 for she fertilizes the minds of the faithful by the mighty streams of wisdom and justice1 pouring into them the grace of ,baptism1 the type of which was foreshewn in the ,red sea1 and washing away sin4 ,wherefore you must instruct the people that they should contract marriage not with strange-born but with ,christian families4 ,sidenote3 ,deut4 xxiv4 #ad4 #c4 ,let no man defraud his hired servant of his due wages1 for we too are the servants of our ,god1 and look for the reward of our labour from ,him4 ,you then1 7you must say7 ,o merchant1 whoever you be1 refuse your servant his wages of money1 that is1 of what is vile and worthless1 but to you will be denied the reward of heavenly promises3 therefore thou shalt not defraud thy hired servant of his reward1 as the ,law saith4 ,sidenote3 ,ps4 xv4 #a4 #f4 ,sidenote3 ,ps4 xvii4 #ac4 #d4 ,thou shalt not give thy money upon usury1 for it is written that he who hath not given his money upon usury shall dwell in the tabernacle of ,god1 for he is cast down1 who seeks for usurious gains4 ,therefore let the ,christian1 if he have it1 give money as though he were not to receive it again1 or at all events only the principal which he has given4 ,by so doing he receives no small increase of grace4 ,otherwise to lend would be to deceive not to succour4 ,for what can be more cruel than to give money to one that hath not1 and then to exact double8 ,he that can not pay the simple sum how can he pay double the amount8 ,sidenote3 ,tobit iv4 #ba4 #e4 ,let ,tobit be an example to us1 who never required again the money he had lent1 till the end of his life2 and that rather that he might not defraud his heir1 than in order to levy and recover the money he had lent out4 ,nations have often been ruined by usury1 and this has been the cause of public destruction4 ,wherefore it must be the principal care of us ,bishops1 to extirpate those vices which we find to prevail most extensively4 ,sidenote3 ,prov4 xv4 #ag4 ,sidenote3 ,judges xx4 #dd4 ,sidenote3 ,gen4 xxxiv4 #be4 #f4 ,teach them that they ought to exercise hospitality willingly rather than of necessity1 so that in shewing this favour they may not betray a churlish disposition of mind1 and thus in the very reception of their guest the kindness be spoilt by wrong1 but rather let it be fostered by the practice of social duties1 and by the offices of kindness4 ,it is not rich gifts that are required of thee1 but willing services1 full of peace and accordant harmony4 ,better is a dinner of herbs with grace and friendship than that the banquet should be adorned with exquisite viands1 while the sentiment of kindness is lacking4 ,we read of a people perishing by a grievous destruction on account of the violation of the laws of hospitality4 ,through lust also fierce wars have been kindled4 ,sidenote3 ,num4 xxv4 #h4 #g4 ,but there is scarce any thing more pernicious than marriage with a foreigner2 already the passions both of lust and disorder1 and the evils of sacrilege are inflamed4 ,for seeing that the marriage ceremony itself ought to be sanctified by the priestly veil and benediction1 how can that be called a marriage when there is not agreement in faith8 ,since their prayers ought to be in common1 how can there be the love of a common wedlock between those whose religion is different4 ,often have men ensnared by the love of women betrayed their faith1 as did the ,jews at ,baal-phegor4 ,for which cause ,phineas took a sword1 and slew the ,hebrew and the ,midianitish woman1 and appeased the ,divine vengeance1 that the whole people might not be destroyed4 #h4 ,and why should ,i bring forward more examples8 ,i will produce one out of many1 from the mention of which will appear what an evil thing it is to marry a strange woman4 ,who ever was mightier or more richly endowed from his very cradle with ,god's ,spirit than ,samson the ,nazarite8 ,yet was he betrayed by a woman1 and by her means failed to retain ,god's favour4 ,we will now narrate his birth and the course of his whole life arranged in the style of history1 following the contents of the sacred ,book1 which in substance not in form is as follows4 #i4 ,the ,philistines for many years kept the ,hebrew people in subjection2 for they had lost the prerogative of faith1 whereby their fathers had gained victories4 ,yet had not their ,maker wholly blotted out the mark of their election nor the lot of their inheritance2 but as they were often puffed up by success1 ,he for the most part delivered them into the hand of their enemies1 that thus1 after the manner of men1 they might be led to seek for themselves the remedy of their evils from heaven4 ,for it is when any adversity oppresses us1 that we submit ourselves to ,god2 good fortune is wont to puff up the mind4 ,this is proved by experience1 as in other instances1 so particularly in that change of fortune whereby success returned again from the ,philistines to the ,hebrews4 #aj4 ,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 liberty1 ,samson1 fore-ordained by the ,divine oracle1 was raised up to them4 ,a great man he was1 not one of the multitude1 but first among the few1 and beyond controversy far excelling all in bodily strength4 ,and he is to be regarded by us with great admiration from the beginning1 not because in his early abstinence from vice he gave signal proofs of temperance and sobriety1 nor on account of his long preserving as a ,nazarite his locks unshorn1 but because from his very youth1 which in others is an age of softness1 he achieved illustrious deeds of virtue1 perfect beyond the measure of human nature4 ,by these he gained credence to the ,divine prophecy1 that it was not for nothing that such grace had gone before upon him1 that an ,angel came down by whom his birth beyond their hopes was announced to his parents1 to be the leader and protector of his countrymen1 now for a length of years harassed by the tyranny of the ,philistines4 ,sidenote3 ,judges xiii4 #h4 #aa4 ,his father was of the tribe of ,dan1 a man fearing ,god1 born of no mean rank1 and eminent above others1 his mother was barren of body1 but in virtues of the mind not unfruitful2 seeing that in the sanctuary of her soul she was counted worthy to receive the visit of an ,angel1 obeyed his command and fulfilled his prophecy4 ,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 ,god1 of beautiful form1 bringing her the ,divine promise of future offspring1 and that she1 confiding in this promise1 was led to share with her husband her faith in the heavenly promises4 ,but he1 informed of this1 devoutly offered his prayers to ,god1 that the grace of this vision might be conferred on him also1 saying1 ,to me1 ,lord1 let ,thine ,angel come4 #ab4 ,i am of opinion therefore that it was not from jealousy of his wife1 because she was remarkable for her beauty that he acted thus1 as one writer#ig has supposed1 but rather that he was filled with desire of the ,divine grace1 and sought to participate in the benefit of the heavenly vision4 ,for one whose mind was depraved could not have found such favour with the ,lord1 as that an ,angel should return to his house1 who1 having given those monitions which the ,divine announcement made requisite1 was suddenly carried away in the form of a smoking flame4 ,this sight1 which terrified the man1 the woman interpreted more auspiciously1 and so removed his solicitude1 in that to see ,god is a sign of good not evil4 #ac4 ,now ,samson1 approved by such signal tokens from above1 turned his thoughts as soon as he grew up1 to marriage2 whether this was that he abhorred those vague and licentious desires in which young men are wont to indulge1 or that he was seeking an occasion of releasing the necks of his countrymen from the power of the hard yoke of the ,philistines4 ,wherefore going down to ,timnath1 7this is the name of a city situated in those parts where the ,philistines then dwelt17 he beheld a maiden of a pleasing form and beautiful countenance1 and he besought his parents1 by whose company he was supported in his journey1 to ask her for him in marriage4 ,but they1 not knowing that his intention1 either1 if the ,philistine refused her to him1 to be more fierce against them1 or1 if they assented1 to remove their disposition to injure their subjects2 and since from such a connexion a certain equality and kindliness of intercourse would naturally grow1 or1 on the other hand1 if any offence were given1 this desire of revenge would be more vehement1 deemed that this maiden ought to be avoided as a foreigner4 ,but after they had vainly attempted to change the purpose of their son by urging upon him these lawful objections1 they of their own accord acquiesced in his desire4 #ad4 ,this request was granted2 and ,samson on his return to visit his promised bride1 turned a little way out of the road1 and straightway there met him a lion from the wood1 fierce in its savage freedom4 ,samson had no companion1 nor any weapon in his hand2 but he felt ashamed to fly1 and conscious power gave him courage4 ,he caught the lion as it rushed upon him in his arms1 and strangled it by the tightness of his embrace1 leaving it near the wayside lying upon the underwood1 for the spot was clothed with luxuriant herbage1 and planted with vineyards4 ,the skin of the beast he thought would be little esteemed by his beloved bride1 for seasons such as these derive their grace not from savage trophies1 but rather from gentle joys and festal garlands4 ,on his returning by the same road he found an honeycomb in the belly of the lion1 and carried it off as a gift to the maiden and her parents2 for such gifts befit a bride4 ,and having first tasted the honey1 he gave them the comb to eat1 but was silent as to whence it came4 ,sidenote3 ,judg4 xiv4 #ad4 #ae4 ,but it happened on a certain day that a nuptial feast was held1 and that the young men inspirited by the banquet provoked each other to sport by question and answer1 and as they assailed each other with wanton jests1 as is the wont on such occasions1 the contest of pleasure waxed hot4 ,and then ,samson put forth this riddle to his comrades1 ,out of the eater came forth meat1 and out of the strong came forth sweetness1 promising them as a reward of their sagacity if they guessed it1 thirty sheets and as many changes of garments according to the number of the company1 while they on their part1 if they could not solve the riddle1 were to pay a like penalty4 ,sidenote3 ,judg4 xiv4 #af4 #af4 ,but they1 unable to untie the knot and to expound the riddle1 induced his wife1 partly by intimidation1 partly by importunate entreaties1 to require from her husband the solution of the riddle to be a token of conjugal affection in return for her love4 ,and she1 either terrified1 and won over as women are wont to be1 as if complaining tenderly of her husband's aversion1 began to profess grief that she1 the consort and intimate of his whole life1 had not learnt this1 but that she was treated like the others as one to whom her own husband's secret should not be confided4 ,thou dost but hate me1 she said1 and lovest me not1 thou hast put forth a riddle unto the children of my people and hast not told it me4 ,sidenote3 ib4 #ah4 #ag4 ,samson's mind1 otherwise inflexible1 was softened by these and the like blandishments of his wife1 and discovered to her his riddle1 and she told it to her countrymen4 ,and they1 having thus but just learned it on the seventh day1 which was the term prescribed for its solution1 answered after this manner1 ,what is sweeter than honey1 or what is stronger than a lion8 ,to which he replied1 ,nor is ought more treacherous than a woman2 ,if ye had not ploughed with my heifer1 ye had not found out my riddle1 and he straightway went down to ,ascalon1 and slew thirty men1 and taking their spoils1 bestowed on the men who had expounded the riddle their promised reward4 #ah4 ,but the perfidy of the maiden being thus discovered1 he abstained from intercourse with her1 and returned to his father's house4 ,the damsel1 disturbed in mind1 and justly dreading that the wrath of this mighty man would be kindled into fury by this wrong1 gave her hand to another man1 one whom ,samson1 relying on his fidelity1 had brought with him as his bridesman to his marriage4 ,but neither by this expedient of a marriage did she avoid offence4 ,for when the affair was disclosed1 and he was forbidden to return to his wife1 and her father said that she was married to another man1 but that he might1 if he chose1 marry her sister1 he was exasperated by the affront1 and determined to take a public revenge for his domestic injury4 ,wherefore he took three hundred foxes1 and in the heat of summer1 when the corn was now ripe in the fields1 he tied them together two and two by the tails1 and fastened a burning firebrand between them1 binding it with a firm knot1 and by way of avenging his wrong turned them loose among the sheaves which the ,philistines had cut4 ,but the foxes1 terrified by the fire1 scattered flames whichever way they turned1 and burnt the harvest4 ,and the ,philistines1 incensed by the loss of all their corn in that region1 told it to the princes of their land4 ,and they sent men to ,timnath1 and burnt in the fire the woman who had been faithless to her husband1 and her parents and all her house2 saying that she had been the cause of this injury and devastation1 and ought not to have provoked a man who could avenge himself by a public calamity4 #ai4 ,but ,samson did not forgive the ,philistines their wrong1 nor rest content with this measure of vengeance1 but he slew them with a great slaughter1 and many of them fell by the sword4 ,and he retired to ,etam1 a torrent in the wilderness1 where was a rock1 a stronghold of the tribe of ,judah4 ,now the ,philistines1 not daring to attack him1 nor scale the steep heights on which this fortress stood1 began to assail with threats of war the tribe of ,judah3 but when they saw that the plea of the men of ,judah was a good one1 that it was neither just nor fair nor expedient for them to destroy their own subjects and tributaries1 especially for another man's fault1 they took counsel1 and required that the author of the outrage should be delivered up to them1 in order that his countrymen might be exonerated from the consequences of it4 #bj4 ,these terms being imposed upon them1 the men of ,judah gathered together three thousand of their tribe and went up to him1 and premising that they were subject to the ,philistines1 and obliged to obey them1 not willingly but by terror1 they thus sought to turn away from themselves the odium of their act1 throwing it upon those by whom they were constrained4 ,wherefore he thus replied1 ,what kind of ,justice is it1 ,o children of ,abraham1 that the satisfaction ,i have taken for my bride first over-reached and then torn from me should be injurious to me1 and that ,i may not safely avenge this private injury8 ,have ye so turned your minds to the low offices of slaves1 as to become the ministers of the insolence of others1 and to turn your arms against yourselves8 ,if ,i must perish1 because ,i gave free vent to my grief1 ,i had rather perish by the hand of the ,philistines4 ,my home has been attempted1 my wife tampered with1 if ,i have not been allowed to live without harm from them1 at least let my own countrymen be free from the guilt of my death4 ,i did but requite the injury ,i had received1 ,i did not inflict one4 ,judge ye whether it was an equal return4 ,they complain of the loss of their home1 ,i of the loss of my wife2 compare the sheaves of corn1 with a companion of the marriage bed4 ,they have sanctioned my grief by avenging my injuries4 ,consider to what an office they have appointed you4 ,they desire you to put to death that man1 whom they themselves have judged worthy to be avenged on those who wronged him1 and to whose vengeance they ministered4 ,but if your necks are thus bowed down to these proud men1 deliver me into the hand of the enemy1 slay me not yourselves2 ,i refuse not to die1 but ,i shrink from implicating you in my death4 ,if from fear ye comply with their insolence1 bind my hands with chains3 though unarmed they will break their bonds and find a weapon for themselves4 ,they will assuredly consider that you have satisfied the imposed condition1 if you deliver me alive into their hands4 #ba4 ,when they heard this1 though three thousand men had come up1 they swore to him that they would make no attempt on his life1 only he must submit to be bound1 in order that they might formally surrender him1 and so keep clear of the crime of which they were accused4 #bb4 ,their word being pledged he came out of the cave1 and left his fastness on the rock1 and was bound with two ropes4 ,when he saw the mighty men of the ,philistines drawing near to seize him1 his spirit rose within him1 and he brake all his bands1 and taking up a jaw bone of an ass that lay near he slew a thousand men1 and put to flight the rest by this exploit of valour1 whole hosts of armed soldiers giving way to one unarmed man4 ,thus those who ventured to close with him hand to hand he slew without effort2 the others saved themselves by flight4 ,wherefore to this day the place is called ,agon#ih1 because there ,samson by his great valour achieved a glorious contest4 ,sidenote3 ,judges xv4 #af4 #bc4 ,and ,i would that his moderation in victory had been equal to his courage against the enemy4 ,but as is frequently the case1 with mind unused to prosperity1 he ascribed to himself the issue of the battle1 which was due to the ,divine favour and protection1 saying1 ,with the jaw bone of an ass have ,i slain a thousand men4 ,nor did he build an altar to ,god1 nor offer a victim1 but neglecting sacrifice and assuming to himself the glory1 to immortalize his triumph by a memorial name he called the place1 ,the slaying of the jaw bone4 ,sidenote3 ,ib4 #ah4 #bd4 ,and now he began to burn with thirst1 and there was no water1 and yet he had great need of it4 ,wherefore perceiving that there is nothing so easy for human strength1 as not to be rendered difficult by the absence of ,divine aid1 he besought ,god not to lay to his charge that he had ascribed ought to himself1 giving ,him all the glory of the victory1 by the words1 ,thou hast given this great deliverance into the hand of ,thy servant1 and now help me1 for lo1 ,i die of thirst1 and thirst gives me over into the hand of those over whom ,thou hast given me so great a triumph4 ,wherefore ,god in ,his mercy clave a hollow place in the jaw bone which ,samson had cast aside1 and a stream of water flowed from it1 and ,samson drank1 and his spirit revived1 and he called the place #8the invoking of the spring1' because by his suppliant prayers he made amends for his boast of victory1 and thus two judgements were opportunely declared1 the one that arrogance soon incurs offence1 the other that without any offence humility gains reconciliation4 #be4 ,having1 in the course of events closed his war with the ,philistines1 and shunning the sloth of his countrymen1 ,samson now betook himself to ,gaza1 which was in the region of the ,philistines1 and lodged there4 ,when the men of ,gaza knew this they did not dissemble or pass it over1 but beset his lodging in haste1 and guarded all the doors of the house that he might not escape by night4 ,but ,samson knowing their design1 in the middle of the night forestalling the snare which had been laid for him1 took the pillars of the house in his arms1 and carried the whole structure and the weight of the roof on his back1 up to a high hill above ,hebron1 a city inhabited by the ,hebrews4 #bf4 ,but now his licence transgressed the limits not only of his paternal territory1 but of good morals1 such as ancient discipline had prescribed1 and this brought upon him destruction in the end4 ,for although he had experienced in his first marriage the treachery of a foreign wife1 and ought to have avoided it in future1 he did not shun connecting himself with the harlot ,delilah1 and by his passionate love of her opened a way for the craft of his enemies to assail him4 ,for the ,philistines came up to her1 and promised each of them to give her eleven hundred pieces of silver if she would disclose to them wherein his assurance of strength lay1 that by means of this knowledge they might entrap and take him4 #bg4 ,but she having once prostituted herself for money1 began during the banquet and the blandishments of love1 cunningly and craftily to inquire of him in what respect his strength excelled that of others1 and at the same time1 as if solicitous and fearful for his safety1 to entreat him to confide to his beloved by what means he could be bound and subdued into the power of others4 ,but he1 still self-possessed and unshaken1 opposed craft to the allurements of the harlot1 and told her that if he were bound with withs yet green and not dried1 his strength would be like that of other men4 ,when the ,philistines learnt this from ,delilah1 they bound him while asleep with green withs1 and then awoke him as though on a sudden1 but found that he had not fallen off from his accustomed fortitude1 but bursting its bonds his freed strength was able to resist and drive back a host of assailants4 #bh4 ,this having failed1 ,delilah1 as if she had been mocked began with complaints to renew her arts and to require a pledge of his love4 ,samson1 still firm of purpose1 intimated to her that1 if he were bound by seven ropes which had never been used1 he would fall into the hands of the enemy1 but this also was in vain4 ,the third time he disclosed part of the secret1 and now drawing nearer to his fall1 told her that1 if the seven locks of his head were unfastened and woven#ii to about a cubit's length1 his strength would depart from him4 ,but herein also he deluded those who were plotting against his life4 #bi4 ,but last of all the wanton woman complaining that she had been so often deceived1 and grieving that her lover deemed her unworthy to be entrusted with his secret1 and that under her pretext of succour her treacherous purpose was suspected1 won his confidence by her tears4 ,by this means1 and because also it was ordained that this man of hitherto unshaken fortitude should fall into calamity1 ,samson was touched and opened to her his heart4 ,he told her that he possessed within him the power of ,god1 that he was sanctified to the ,lord1 and that by ,his command he let his hair grow1 and that if it were shorn1 he would cease to be a ,nazarite1 and lose the use of his strength4 ,the ,philistines having discovered through her means the man's weakness1 bring her the reward of her perfidy1 thus binding her to the commission of the crime4 ,sidenote3 ,judges xvi4 #bj4 #cj4 ,and she1 having wearied him by the wanton blandishments of love1 threw him into slumber1 and then caused the seven locks of his hair to be cut by a razor1 whereupon by his transgression of the commandment his strength was immediately lost4 ,when he woke out of sleep1 he said1 ,i will go out as at other times1 and shake myself against mine adversaries1 but he was no longer sensible of activity and strength1 his vigour was gone1 his grace was departed4 ,wherefore1 considering within himself that he had incautiously trusted to women1 and that1 convicted of infirmity1 it would be sheer folly for him to contend any longer1 he gave up his eyes to blindness1 and his hands to the fetters1 and being bound with chains he entered the confinement from which he had been for a long season free4 ,sidenote3 ,judges xvi4 #bh4 #ca4 ,but in process of time his hair began to grow again2 and on the occasion of a great feast ,samson is brought out of prison to the assembly of the ,philistines1 and set in sight of the people4 ,there were nearly three thousand in number1 men and women2 and they insulted him with bitter reproaches1 and carried him about in mockery1 a trial harder to be borne than the very reality of captivity by a man conscious of innate power4 ,for to live and die is natural1 to be a laughing stock is counted a disgrace4 ,desirous therefore either of consoling himself by avenging so great an indignity1 or of forestalling it for the future by death1 he pretended that from the weakness of his limbs and the weight of his fetters he could not support himself1 and desired the boy who guided his steps to bring him to the nearest pillars by which the whole house was supported4 ,being brought near1 he grasped with both hands the props of the building1 and while the ,philistines were intent on the sacrificial feast which they were offering to ,dagon their god1 by whose help they deemed their adversary had been delivered into their power1 reckoning a woman's perfidy as a gift from above1 he called unto the ,lord1 and said1 #8,o ,lord ,god1 remember me ,i pray ,thee this once1 that ,i may be avenged of the heathen for my two eyes1 and that they give not glory to their gods as if by their help they had gotten me into their power4 ,let me die with the ,philistines1 that they may find my weakness to have been no less fatal to them than my strength4' #cb4 ,then he shook the columns with great force1 and broke them in pieces1 whereon followed the downfall of the upper roof1 crushing ,samson himself and casting down all those who were looking on from above4 ,thus were a great number of men and women slain together1 and by an end not unworthy or disgraceful1 but excelling all his former victories1 the dying ,samson obtained a triumph4 ,for although to that point and thenceforward he was invincible1 and incomparable during life among men versed in war1 yet in death he conquered himself1 and shewed an unconquerable soul1 so as to despise and count for nothing that end of life which all men fear4 #cc4 ,thus it was through his valour that the last day of his life was also the sum of his victories1 and that he met not a captive but a triumphant end4 ,but to have been entrapped by a woman is to be ascribed to nature rather than to the man1 because it was by the condition of his humanity more than through his own fault that he fell2 for this is wont to be overcome1 and yield to the allurements of wickedness4 ,wherefore1 since ,scripture bears witness that he slew more in his death than while in the light of life1 it would seem that his captivity happened rather for the destruction of his adversaries than for his own fall and humiliation4 ,for he whose burial was more efficacious than his living strength cannot be said to have found himself inferior4 ,lastly1 he was overwhelmed and buried not by the weapons but by the bodies of his enemies1 and thus1 covered by his own triumph1 he left a glorious memorial to posterity4 ,for he judged his countrymen1 whom he found enslaved1 twenty years1 and buried in his native soil1 left them inheritors of liberty4 #cd4 ,by this example then it is plain that alliances with strangers should be avoided1 lest through love for our wife the snares of treachery should be successful4 ,farewell and love us1 as we love you4 ,,letter ,,xx4 ,a4,d4 #che4 ,,after the death of ,gratian the empire of the ,west was nominally in the hands of ,valentinian the #bnd1 but1 as he was a mere boy1 the real power was exercised by his mother ,justina1 who was an ,arian4 ,s4 ,ambrose had already resisted her successfully in the question of the election of a ,bishop at ,sirmium 7see ,footnote #bg71 and although he had performed a difficult and dangerous service for them two years before this1 in going on an embassy to ,maximus after the death of ,gratian1 ,justina and ,valentinian were bitterly hostile to him1 and supported the ,arian faction against him4 ,in ,march1 ,a4,d4 #che1 ,s4 ,ambrose was summoned to the ,palace1 as he himself relates in the ,sermon of which he gives an account in this letter 7 #ae sqq47 and called upon to give up one of the ,churches1 the ,portian ,basilica1 outside the walls1 for the use of the ,arians4 ,this he refused1 and was so energetically supported by the people of ,milan1 that the demand was for the time withdrawn4 ,various other efforts were then made either to induce him to yield or to get him out of the way1 7one of the latter is recounted in a note on the ,sermon against ,auxentius #ae7 but they all failed4 ,at last on the ,friday before ,palm ,sunday a fresh demand is made1 not for the ,portian ,basilica1 as a promise had been given that no further claim should be made upon it1 but for the ,new ,basilica which was within the walls4 ,it is at this point that the narrative which ,s4 ,ambrose gives in this letter to his sister ,marcellina begins4 ,it recounts the occurrences from the ,friday to the ,wednesday in ,holy ,week1 when the persecution was again for the time abandoned4 ,,to ,,marcellina4 #a4 ,,in nearly all your letters you inquire anxiously about the ,church2 hear then what is going on4 ,the day after ,i received the letter in which you told me how you had been troubled in your dreams1 a heavy weight of troubles began to assail me4 ,it was not now the ,portian ,basilica1 that is the one without the walls1 which was demanded1 but the new ,basilica1 that is1 one within the walls1 which is larger in size4 #b4 ,in the first place some chief men#ajj1 counsellors of state1 appealed to me to give up the ,basilica1 and restrain the people from raising any commotion4 ,i replied as a matter of course1 that a ,bishop could not give up ,god's house4 #c4 ,on the following day the people expressed their approval in the ,church1 and the ,prfect#aja also came thither1 and began to urge us to yield up at least the ,portian ,basilica4 ,the people were clamorous against this1 whereupon he departed1 saying1 that he would report matters to the ,emperor4 #d4 ,on the following day1 which was the ,lord's day1 having dismissed the catechumens after the lessons and sermon1 ,i was explaining the ,creed to some candidates for ,baptism in the ,baptistery of the ,church4 ,there the news was reported to me that1 on learning that officials#ajb had been sent from the palace to the ,portian ,basilica1 and were putting up the ,imperial hangings#ajc1 many of the people were proceeding thither4 ,i however continued my ministrations1 and began to celebrate the ,eucharist#ajd4 #e4 ,while ,i was offering1 tidings were brought me that the populace had seized upon one ,castulus1 whom the ,arians called a priest4 ,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 quarrel2 or if so1 that it might be my own1 and that not for my people only1 but even for the ungodly themselves4 ,but1 to be brief1 ,i sent some presbyters and deacons1 and rescued the man4 #f4 ,the severest penalties were immediately decreed2 first upon the whole body of merchants4 ,and thus1 during the sacred period of the last ,week1 wherein the debtor was wont to be loosed from his bonds1 chains are placed on innocent men's necks1 and two hundred pounds' weight of gold is demanded within three days4 ,they reply they will willingly give as much1 or twice as much again1 so that they may not violate their faith4 ,the prisons too were filled with tradesmen4 #g4 ,all the ,officials of the palace1 the ,recorders1 the ,proctors1 the ,apparitors of the several ,courts1 on the pretext of its being unlawful for them to be present at seditious assemblies1 were commanded to keep at home1 severe threats were held out against men of high rank in case the ,basilica was not delivered up4 ,the persecution raged1 and had an opening been afforded1 they seemed likely to break out into every kind of outrage4 #h4 ,i myself had an interview with the ,counts and ,tribunes1 who urged me to give up the ,basilica without delay1 declaring that the ,emperor was acting on his rights1 inasmuch as he had supreme power over all things4 ,i replied that if he required of me what was my own1 my estate1 my money1 or the like1 ,i would not refuse it1 although all my property really belonged to the poor1 but that sacred things were not subject to the power of the ,emperor4 #8,if my patrimony be required1' ,i said1 #8take it2 if my person1 here it is4 ,will you drag me away to prison1 or to death8 ,i will go with pleasure4 ,i will not entrench myself by gathering a multitude round me1 ,i will not lay hold of the ,altar and beg for my life2 rather will ,i offer myself to death for the ,altar4' #i4 ,in fact my mind was shaken with fear when ,i found that armed men had been sent to occupy the ,basilica1 ,i was seized with dread lest in protecting the ,church1 blood might be shed which would tend to bring destruction on the whole city4 ,i prayed that if so great a city or even all ,italy were to perish ,i might not survive4 ,i shrank from the odium of shedding blood1 and ,i offered my own throat to the knife4 ,some officers of the ,goths#aje were present2 ,i addressed them1 saying1 #8,is it for this that you have become citizens of ,rome1 to shew yourselves disturbers of the public peace8 ,whither will you go1 if everything here is destroyed8' #aj4 ,i was called upon to calm the people4 ,i replied that it was in my power not to excite them1 that it was in ,god's ,hand to pacify them4 ,that if ,i was considered the instigator1 ,i ought to be punished1 that ,i ought to be banished into whatever desert places of the earth they chose4 ,having said this1 they departed1 and ,i spent the whole day in the old ,church4 ,thence ,i returned home to sleep2 that if any man wished to arrest me1 he might find me prepared4 #aa4 ,when1 before dawn1 ,i passed out over the threshold1 ,i found the ,basilica surrounded and occupied by soldiers4 ,and it was said that they had intimated to the ,emperor that he was at liberty to go to ,church if he wished it1 that they would be ready to attend him if he were going to the assembly of the ,catholics2 otherwise that they would go to the assembly which ,ambrose had convened4 #ab4 ,not a single ,arian dared come out1 for there were none among the citizens1 only a few of the royal household1 and some of the ,goths1 who1 as of old they made their waggon their home1 so now make the ,church their waggon4 ,wherever that woman goes1 she carries with her all those of her own communion4 #ac4 ,the groans of the people gave me notice that the ,basilica was surrounded2 but while the lessons are being read word is brought me that the ,new ,basilica also is full of people1 that the crowd seemed greater than when all were at liberty1 that they were calling for a ,reader4 ,to be brief1 the soldiers themselves1 who were found to have occupied the ,basilica1 being informed of my directions that the people should abstain from communion with them1 began to come to our assembly4 ,at the sight of them the minds of the women are agitated1 one of them rushes forth4 ,but the soldiers themselves exclaimed that they had come to pray not to fight4 ,the people raised a cry4 ,in the most modest1 most resolute1 most faithful manner they entreated that ,i would go to that ,basilica4 ,in that ,basilica also the people were reported to desire my presence4 ,sidenote3 ,ps4 xvii4 #g4 #ad4 ,then ,i began the following discourse3 ,ye have heard1 my sons1 the lesson from the book of ,job1 which according to the usual service of the season1 is now in course4 ,by use the devil knew that this book was to be declared1 already all the power of his temptations is laid open and betrayed1 and therefore he exerted himself to-day with greater violence4 ,but thanks be to our ,god ,who hath so confirmed you in faith and patience4 ,i went up into the pulpit to admire ,job1 ,i found ,i had all of you to admire as ,jobs4 ,job lives again in each of you1 in each the patience and virtue of that saint is reflected4 ,for what more opportune could be said by ,christian men than that which the ,holy ,spirit hath spoken in you this day8 #8,we petition your ,majesty1 we use no force1 we feel no fear1 but we petition4' ,this is what becomes ,christians1 to desire peace and quiet fear1 and still not to let the steadfastness of faith and truth be shaken even by peril of death4 ,for the ,lord is our ,guide1 ,who will save those who hope in ,him4 #ae4 ,but let us come to the lessons set before us4 ,ye see that power of temptation is given to the devil to prove the good4 ,the wicked one envies our progress in good1 he tempts us in various ways4 ,he tempted holy ,job in his patrimony1 he tempted him in his sons1 he tempted him by bodily pains4 ,the stronger is tempted in his own person1 the weaker in that of others4 ,me too he would fain have despoiled of the riches which ,i possess in you1 and he desired to waste this patrimony of your tranquillity4 ,yourselves also he desired to snatch from me1 my good children for whom ,i daily offer sacrifice2 you he endeavoured to involve in the ruins of the public confusion4 ,already then ,i have incurred two kinds of temptation4 ,and perhaps the ,lord1 knowing my weakness1 hath not yet given him power over my body3 though ,i myself desire it1 though ,i offer it1 ,he perhaps still judges me unequal to this contest1 and exercises me by diverse labours4 ,even ,job himself did not begin with this contest1 but was perfected by it4 ,sidenote3 ,job ii4 #i4 #af4 ,but ,job was tempted by the accumulated tidings of evil1 he was tempted by his wife who said1 ,curse ,god1 and die4 ,ye behold how many things are suddenly stirred up against us1 the ,goths1 the troops1 the heathen1 the fine of the tradesmen1 the punishment of the saints4 ,ye observe what is commanded1 when it is said #8,deliver up the ,basilica2' ,curse ,god1 and die4 ,but here it is not only #8,speak against ,god1' but also #8,act against ,god4' ,the command is1 #8,betray the altars of ,god4' ,sidenote3 ib4 #aj4 ,sidenote3 ,gen4 iii4 #i4 #ag4 ,so then we are pressed by the ,imperial mandates1 but we are strengthened by the words of ,scripture1 which answered1 ,thou speakest as one of the foolish women speaketh4 ,not slight therefore is that temptation1 for temptations which come through the agency of women we know to be more severe4 ,lastly1 ,adam also was betrayed by ,eve1 and thereby it came to pass that he betrayed the ,divine commandments4 ,becoming aware of this error1 and his guilty conscience accusing him1 he desired to hide himself1 but could not2 wherefore ,god says to him1 ,adam where art thou8 that is1 what wert thou before8 where hast thou now begun to be8 where did ,i place thee8 whither hast thou fallen8 thou ownest thyself naked1 because thou hast lost the garments of a good faith4 ,the things wherewith thou desirest to clothe thyself are leaves4 ,thou hast cast aside the fruit1 thou desirest to lie hid under the leaves of the tree1 but thou art betrayed4 ,for one woman's sake thou hast chosen to depart from thy ,god1 therefore thou fliest from ,him when thou soughtest to see4 ,thou hast chosen to hide thyself with one woman1 to leave the mirror of the world1 the abode of ,paradise1 the ,grace of ,christ4 #ah4 ,why need ,i add that ,elijah also was cruelly persecuted by ,jezebel8 that ,herodias caused ,john the ,baptist to be put to death8 ,each man seems to suffer from this or that woman2 for me1 in proportion as my merits are less1 my trials are heavier4 ,my strength is weaker1 but ,i have more danger4 ,women succeed each other1 their hatreds are interchanged1 their falsehoods are varied1 the elders are gathered together1 the plea of wrong to the ,emperor is put forward4 ,what explanation is there then of such grievous temptation to such a worm as ,i am1 but that it is not me but the ,church that they persecute4 ,sidenote3 ,s4 ,matt4 xxii4 #ba4 ,sidenote3 ,s4 ,matt4 xiv4 #d4 #ai4 ,at length came the command1 #8,deliver up the ,basilica2' ,i reply1 #8,it is not lawful for us to deliver it up1 nor for your ,majesty to receive it4 ,by no law can you violate the house of a private man1 and do you think that the house of ,god may be taken away8 ,it is asserted that all things are lawful to the ,emperor1 that all things are his4 ,but do not burden your conscience with the thought that you have any right as ,emperor over sacred things4 ,exalt not yourself1 but if you would reign the longer1 be subject to ,god4 ,it is written1 ,god's to ,god and ,csar's to ,csar4 ,the palace is the ,emperor's1 the ,churches are the ,bishop's4 ,to you is committed jurisdiction over public not over sacred buildings4' ,again the ,emperor is said to have issued his command1 #8,i also ought to have one ,basilica2' ,i answered #8,it is not lawful for thee to have her4 ,what hast thou to do with an adultress who is not bound with ,christ in lawful wedlock8' ,sidenote3 ,ps4 lxxix4 #a4 #bj4 ,while ,i was engaged with this subject1 it was reported to me that the ,imperial hangings were taken down1 the ,church filled with people1 and that my presence was required2 straightway ,i turned my discourse to this1 saying1 ,how deep and profound are the oracles of the ,holy ,spirit6 ,remember1 brethren1 what was read at matins and how we responded with deep grief of mind1 ,o ,god the heathen are come into ,thine inheritance4 ,and truly the heathen came1 nay1 even more than the heathen1 for the ,goths came and men of divers nations1 they came armed with weapons1 and surrounded and seized the ,basilica4 ,ignorant of ,thy ,greatness we grieved for this1 but our ignorance was mistaken4 ,sidenote3 ,ps4 lxxvi4 #b1 #c4 ,sidenote3 ,ps4 xxx4 #i4 ,sidenote3 ,ps4 xxx4 #aa1 #ab4 #ba4 ,the heathen came1 but truly into ,thine inheritance they came1 for they who came as heathen were made ,christians4 ,they who came to invade ,thine inheritance1 were made coheirs of ,god2 those whom ,i accounted enemies are become my defenders2 ,i have as comrades those whom ,i esteemed adversaries4 ,thus has that been fulfilled which the prophet ,david spake of the ,lord ,jesus1 that ,his ,dwelling is in peace#ajf1 there brake ,he the horns of the bow1 the shield1 the sword1 and the battle4 ,for whose office1 whose work is this but ,thine1 ,lord ,jesus8 ,thou sawest armed men coming to ,thy temple1 on the one hand the people groaning and collecting in a crowd that they might not seem to give up the ,basilica1 on the other hand the soldiers commanded to use force4 ,death was before my eyes1 lest in the midst of all this madness should break out into licence4 ,but ,thou1 ,o ,lord plantedst ,thyself in the midst1 and madest the twain one4 ,thou restrainedst the soldiers1 saying1 ,if ye run to arms1 if they who are within ,my temple are disturbed1 ,what profit is there in ,my blood8 ,all thanks therefore be to ,thee1 ,o ,christ4 ,it was not an enemy1 not a messenger but ,thou ,o ,lord hast delivered ,thy people1 ,thou hast put off my sackcloth and girded me with gladness4 #bb4 ,thus ,i spoke1 wondering that the ,emperor's mind could be softened by the zeal of the soldiers1 by the entreaties of the ,counts1 by the prayers of the people4 ,meanwhile ,i am informed that a ,secretary was come with the mandate4 ,i retired a little1 and he notified to me the mandate4 #8,what has been your design1' says he1 #8in acting against the ,emperor's orders8' ,i replied1 #8,what has been ordered ,i know not1 nor am ,i aware what is alleged to have been wrongly done4' ,he says1 #8,why have you sent presbyters to the ,basilica8 ,if you are a tyrant ,i would fain know it1 that ,i may know how to arm myself against you4' ,i replied by saying that ,i had done nothing which assumed too much for the ,church1 but when ,i heard it was filled with soldiers1 ,i only uttered deeper groans1 and though many exhorted me to proceed thither1 ,i replied1 #8,i cannot give up the ,basilica1 yet ,i must not fight4' ,that afterwards1 when ,i was told that the ,imperial hangings were removed1 and that the people required me to go thither1 ,i had directed the presbyters to do so1 but that ,i was unwilling to go myself1 saying1 #8,i trust in ,christ that the ,emperor himself will espouse our cause4' ,sidenote3 #b ,cor4 xii4 #aj4 #bc4 ,if this seems like domineering1 ,i grant indeed that ,i have arms1 but only in the name of ,christ2 ,i have the power of offering up my body4 ,why1 ,i asked1 did he delay to strike if he considered my power unlawful8 ,by ancient right ,priests have conferred sovereignty1 never assumed it1 and it is a common saying that ,emperors have coveted the ,priesthood more often than ,priests sovereignty4 ,christ fled that ,he might not be made a king4 ,we have a power of our own4 ,the power of a ,priest is his weakness2 ,when ,i am weak1 it is said1 then am ,i strong4 ,but let him against whom ,god has raised up no adversary beware lest he raise up a tyrant for himself4 ,maximus did not say that ,i domineered over ,valentinian1 though he complains that my embassage prevented his passing over into ,italy4 ,i added1 that priests were never usurpers1 but that they had often suffered from usurpers4 #bd4 ,the whole of that day was past in this affliction2 meanwhile the boys tore in derision the ,imperial hangings4 ,i could not return home1 because the ,church was surrounded by a guard of soldiers4 ,we recited the ,psalms with our brethren in the little ,basilica belonging to the ,church4 ,sidenote3 ,jonah iv4 #i4 #be4 ,on the following day1 the book of ,jonah was read in due course1 after which1 ,i began this discourse2 ,we have read a book1 my brethren1 wherein it is foretold that sinners shall return again to repentance4 ,they are accepted on this footing1 that their present state is considered an earnest of the future4 ,i added that this just man was even willing to incur blame1 rather than behold or denounce destruction on the city2 and1 since that prophecy was mournful1 that he was also grieved because the gourd had withered2 that ,god had said to the prophet1 ,art thou greatly angry for the gourd8 and ,jonah had answered1 ,i am greatly angry4 ,then the ,lord said1 if the withering of the gourd was a grief to him1 how much more ought he to care for the salvation of so many souls2 and therefore that ,he had suspended the destruction which had been prepared for the whole city4 ,sidenote3 ,ib4 #g4 #bf4 ,immediate tidings are brought to me that the ,emperor had commanded the soldiers to retire from the ,church2 and that the fine which had been imposed on the merchants on their condemnation should be restored4 ,what joy then prevailed among the whole people1 what applause1 what congratulations6 ,now it was the day whereon the ,lord delivered ,himself up for us1 the day whereon there is a relaxation of penance in the ,church4 ,the soldiers eagerly brought the tidings1 running in to the altars1 and giving the kiss1 the emblem of peace4 ,then ,i perceived that ,god had smitten the worm which came when the morning rose1 that the whole city might be preserved4 #bg4 ,these are the past events1 and would that they were terminated1 but the excited words of the ,emperor show that heavier trials are awaiting us4 ,i am called a tyrant1 and even more than tyrant4 ,for when the ,counts besought the ,emperor to go to the ,church1 and said that they did so at the request of the soldiers1 he replied1 #8,you would deliver me up to chains1 if ,ambrose bade you4' ,i leave you to judge what awaits us after these words2 all shuddered at hearing them1 but there are those about him who exasperate him4 #bh4 ,lastly ,calligonus the ,grand ,chamberlain#ajg ventured to address himself specially to me4 #8,do you1 while ,i live1 despise ,valentinian8 ,i will have your head4' ,i replied1 #8,may ,god grant you to fulfil your threat3 ,i shall suffer as becomes a ,bishop1 you will act as befits an eunuch4' ,may ,god indeed turn them aside from the ,church2 may all their weapons be directed against me1 may they satiate their thirst in my blood6 ,,letter ,,xxi4 ,a4,d4 #chf4 ,s4 ,,ambrose ends his letter to his sister with forebodings of more troubles4 ,nor was he wrong4 ,one of the next steps taken was a challenge to dispute publicly before the ,emperor with ,auxentius the ,arian 7so-called7 ,bishop1 with regular umpires 7judices7 appointed on both sides4 ,this letter is his reply to the ,emperor1 setting forth his ground for refusing1 as he had before done at the time of the ,council of ,aquileia1 to allow laymen to be judges of questions of ,faith4 7,see above1 ,council of ,aquil4 #ea1 #eb1 #ec47 ,,to ,,the ,,most ,,clement ,,emperor1 ,,his ,,blessed ,,majesty ,,valentinian1 ,,ambrose1 ,,bishop1 ,,sends ,,greeting4 #a4 ,,dalmatius the tribune and notary cited me at your ,clemency's bidding1 as he alleged1 requiring that ,i also should choose umpires as ,auxentius had done4 ,he did not mention the names of those who had been called for1 but he added that the trial would take place in the ,consistory1 and that your pious judgment would decide between us4 #b4 ,to this ,i make1 as ,i consider1 a sufficient answer4 ,no one ought to deem me contumacious for asserting what your father of illustrious memory not only declared by word of mouth#ajh but sanctioned by his laws2 that in a matter of the ,faith or of any ecclesiastical ordinance1 the judges ought to be qualified for it1 both competent by office and qualified by profession3 7these are the words of the ,rescript71 that is to say1 he would have ,bishops judge ,bishops4 ,moreover if a bishop were accused elsewhere also1 and a charge of a moral nature to be examined1 this too he willed should be referred to the judgment of ,bishops4 #c4 ,who then is it who makes a contumacious answer to your ,clemency8 ,he who would have you like your ,father1 or he who would have you unlike8 ,unless perhaps some persons count cheaply the opinion of that great ,emperor1 whose faith has been approved by the constancy of his confession#aji1 and his wisdom proclaimed by the improved condition of the ,state4 #d4 ,when have you ever heard1 most gracious ,emperor1 that laymen had judged a ,bishop in a matter pertaining to the ,faith8 ,does their flattery make us cringe so low as to forget the rights of the priesthood1 and suppose that what ,god has committed to me ,i should entrust to others8 ,if a layman may teach a ,bishop1 what will follow8 a layman will dispute1 and a ,bishop listen1 a ,bishop learn of a layman4 ,assuredly1 if we revert to the volume of ,holy ,scripture or to the time of old1 who is there who will deny that in a cause of the ,faith1 in a cause1 ,i say1 of the ,faith1 ,bishops are wont to judge ,christian ,emperors1 not ,emperors to judge ,bishops4 #e4 ,hereafter1 you will1 by ,god's favour1 reach a more mature age1 and then you will judge what kind of ,bishop he must be who submits the rights of the priesthood to laymen4 ,your father1 who by ,god's favour attained a riper age1 used to say3 #8,it is not for me to judge between ,bishops3' your ,majesty now says1 #8,i ought to judge4' ,he1 although baptized into ,christ1 considered himself unequal to the weight of so important a judgment2 does your ,majesty1 who have yet to earn for yourself the ,sacrament of ,baptism1 claim to decide concerning the ,faith1 although still ignorant of the ,sacrament of this ,faith8 #f4 ,but what sort of judges he will have selected we may leave to be guessed1 seeing that he fears to disclose their names4 ,let them come openly1 if indeed there be any1 to the ,church2 let them attend together with the people1 not to sit as judges1 but for every one to prove his own feelings and choose whom he will follow4 ,the cause is concerning the ,bishop of that ,church2 if the people hear him and suppose he has the better of the argument1 let them follow his ,faith2 ,i shall not be jealous4 #g4 ,i forbear to mention that the people themselves have already decided2 ,i do not urge that the ,bishop#aaj whom they have they demanded from your ,majesty's father2 ,i urge not that your father promised tranquillity for the future if he1 having been elected1 took upon him the ,bishopric4 ,it was in reliance on these promises that ,i acted4 #h4 ,but if he prides himself on the support of any foreigners let him be ,bishop in the place whence those come who hold that he should be invested with the name of a ,bishop4 ,for ,i neither acknowledge him as ,bishop1 nor know whence he comes4 #i4 ,how1 your ,majesty1 can we be said to settle a matter in which you have already declared your judgment2 nay1 have yourself published laws precluding others from deciding otherwise4 ,and when you laid down this rule for others you laid it down also for yourself2 for the laws which the ,emperor makes he ought to be the first to keep4 ,would you then have me make trial whether those who are chosen judges will meet1 contrary to your decree1 or whether they will allege that they have not been able to contravene so rigid and peremptory a command of the ,emperor8 #aj4 ,but this is the part of a contumacious not of a respectful ,bishop4 ,see1 your ,majesty1 how you yourself partially rescind your own law2 but ,i would that you would do so not partially but universally1 for ,i would not wish your law to be above the law of ,god4 ,the law of ,god has taught us what we should follow1 human laws cannot teach us this4 ,they can compel a change in the timid1 but they cannot inspire faith4 #aa4 ,who therefore when he learns that in one moment it has been published through so many provinces that whoever shall resist the ,emperor shall be put to death1 whoever shall not give up the temple of ,god shall immediately be slain2 who is there1 ,i say1 who either alone or with a few others can say to the ,emperor2 #8,i do not approve your law8' ,the priesthood are not allowed to say this2 are then the laity allowed8 ,and shall he judge concerning the faith1 who either hopes for favour or fears giving offence8 #ab4 ,lastly1 shall ,i venture to nominate laymen for umpires1 who if they keep true to their ,faith must be proscribed or put to death1 as that law passed concerning the ,faith prescribes4 ,shall ,i then expose them to the hazard either of prevarication or of punishment8 #ac4 ,ambrose is not of such importance as to degrade the priesthood on his account4 ,one man's life is not of as much value as the dignity of the whole priesthood1 by whose advice ,i gave my direction when they suggested that there might be some heathen or ,jew1 chosen by ,auxentius1 to whom we might give a triumph over ,christ if we committed to him judgment concerning ,christ4 ,what else pleases them but to hear of wrong done to ,christ8 ,what else can please them but the denial 7which ,god forbid7 of the ,divinity of ,christ8 ,clearly they agree entirely with the ,arian1 who calls ,christ a creature1 which heathens and ,jews too are willing enough to confess4 #ad4 ,this was decreed at the synod of ,ariminum1 and with good reason do ,i abhor that ,council2 following as ,i do the doctrine of the ,nicene ,council1 from which neither death nor the sword can ever separate me4 ,this ,faith your ,majesty's father1 the blessed ,emperor ,theodosius1 both followed and approved4 ,this ,faith the provinces of ,gaul and of ,spain hold1 and this they keep with the pious confession of the ,divine ,spirit4 #ae4 ,if ,i have to preach1 ,i have learnt to preach in the ,church1 as my predecessors did4 ,if a conference is to be held on a matter of ,faith1 it ought to be a conference of ,bishops1 as was the case under ,constantine of august memory1 who laid down no laws beforehand1 but left to the ,bishops the liberty of judging4 ,the same was the case also under ,constantius of illustrious memory1 who inherited his father's dignity1 but what began well ended badly4 ,for the ,bishops had at first subscribed an orthodox confession1 but1 through the wish of certain persons to judge of the ,faith in agreement with the palace1 the result was that these judgments of the ,bishops were fraudulently changed2 they however immediately recalled this perverted decision4 ,and there is no doubt that the majority at ,ariminum approved the creed of the ,nicene ,council#aaa and condemned the ,arian decrees4 #af4 ,if ,auxentius appeals to a ,synod to discuss questions concerning the ,faith1 though it would be needless to disturb so many ,bishops on one person's account1 who1 were he an ,angel from heaven1 ought not to be preferred to the ,church's peace1 ,i too will not be absent when ,i hear that the ,synod is assembled4 ,let the law then be repealed1 if you would have the contest entered upon4 #ag4 ,i would have come to your ,majesty's ,consistory1 to offer this plea in your presence1 could ,i have obtained leave from the ,bishops or the people2 but they said that an argument concerning the ,faith ought to be held in the ,church in the presence of the people4 #ah4 ,i could have wished that your ,majesty had not declared that ,i might go into exile1 whither ,i chose4 ,i went abroad daily1 no man guarded me4 ,you should then have sent me wherever you thought fit1 for ,i was ready to submit to any thing2 now the ,bishops say to me1 #8,there is little difference between voluntarily leaving ,christ's altar and betraying it1 for if you leave you will betray it4' #ai4 ,and ,i would ,i were certain that the ,church would not be given up to the ,arians1 ,i would then willingly surrender myself to your ,majesty's disposal4 ,but if it is ,i only who am an intruder1 why has the command been given to invade all other ,churches also8 ,i would it were certain1 that no one would disturb the ,churches1 ,i would gladly then have any sentence which seems good passed concerning myself4 #bj4 ,let your ,majesty then be pleased graciously to accept my reasons for not coming to the ,church4 ,i have not learned how to stand up in the ,consistory except in your behalf#aab2 and within the palace ,i cannot contend1 for ,i neither seek after nor know the secrets of the palace4 #ba4 ,i1 ,bishop ,ambrose1 offer this remonstrance to the most clement ,emperor1 his blessed ,majesty ,valentinian4 ,,sermon ,a4,d4 #chf4 ,,against ,,auxentius ,,on ,,the ,,giving ,,up ,,the ,,basilicas4 ,,the persecution against ,s4 ,ambrose still continued4 ,the ,court party endeavoured to induce him to leave ,milan1 in order1 they said1 to prevent more serious troubles4 ,this he refused to do1 and at last he remained for several days and nights continuously within the ,basilica#aac1 attended by a crowded congregation1 all determined to protect him from the violence of the court1 while a guard of soldiers was at the same time blockading the ,church1 and preventing any from leaving it4 ,it was during this time that this ,sermon was preached4 ,in it ,s4 ,ambrose first calms the fears of the people lest he should be induced to leave them1 assuring them that he will only yield to force2 and proceeds to apply the ,lessons of the day1 the story of ,naboth and the ,entry into ,jerusalem1 to the circumstances of the time1 giving incidentally several interesting details of the contest between himself and the ,court1 and alluding to the hymns which he then taught the people to sing4 #a4 ,i ,,see that you are in an unusual state of excitement1 and that your eyes are fixed upon me4 ,i am at a loss to know the cause of this4 ,is it that you saw or heard that an ,imperial message has been brought to me by the ,tribunes1 commanding me to depart hence whither ,i would1 and that all who would were permitted to follow me4 ,were you then alarmed lest ,i should desert the ,church1 and in fear for my own life abandon you8 ,but you heard my answer4 ,i said that the thought of deserting the ,church could not for an instant enter my mind1 for ,i feared the ,lord of the ,universe more than the ,ruler of the ,empire2 that if ,i were to be forcibly removed from the ,church1 it would be my body not my mind which would be driven by violence from thence1 that if the ,emperor were to act as royal power is wont1 ,i was prepared for that which is the part of a priest to suffer4 #b4 ,why then are you thus disturbed8 ,i will never desert you of my own will1 but ,i may not repel force by force4 ,i shall still be able to mourn1 to weep1 and to groan2 when weapons1 soldiers1 ,goths assail me1 my tears are my weapons1 for these are the defence of a priest4 ,by any other means ,i neither can nor ought to resist2 but to fly and desert the ,church is not my wont1 lest any one should impute it to fear of heavier punishment4 ,you yourselves know that ,i am wont to pay deference to our ,rulers1 but not to give way to them1 and willingly to offer myself to punishment1 not fearing what is prepared for me4 #c4 ,would that ,i could be satisfied that the ,church would not be delivered to heretics6 ,i would willingly go to the ,emperor's palace1 were this accordant with the priest's office1 so as to hold our contest rather in the palace than in the ,church4 ,but in the ,consistory ,christ is not wont to be the accused1 but the ,judge4 ,who will deny that a matter of faith should be pleaded in the ,church8 ,if any one has confidence in his cause let him come hither2 let him not look for the judgment of the ,emperor1 which already shews its leaning1 which has declared plainly by the law he has enacted that he is adverse to the ,faith1 nor for the expected support of certain intriguers4 ,i will not give occasion to any one to barter for gain a wrong to ,christ4 ,sidenote3 #a ,s4 ,pet4 v4 #h #d4 ,the guard of soldiers and the din of the arms which beset the ,church1 alarm not my faith1 but they make me fear that in keeping me here you may incur danger to yourselves4 ,for ,i have learned ere this not to fear for myself1 but ,i begin now to fear more for you4 ,permit1 ,i beg1 your ,bishop to enter the lists2 we have an adversary who challenges us2 for our adversary the devil1 as a roaring lion1 walketh about seeking whom he may devour1 as the ,apostle saith4 ,doubtless he has obtained1 he has obtained 7not to deceive us1 but to warn us1 is it recorded7 this power of temptation1 lest haply ,i should be removed from the stedfastness of my faith by the wounds of my body4 ,you also have read that the devil thus tempted holy ,job in many ways2 and last of all he begged and obtained the power of afflicting his body which he covered with sores4 #e4 ,when it was proposed to me to give up at once the ,church plate1 ,i made this reply2 ,that if my own property was required of me1 farm or house1 gold or silver1 anything that lies in my power1 ,i would willingly give it2 but that ,i would withdraw nothing from ,god's temple1 nor surrender what had been committed to me to keep1 not to surrender4 ,and further1 that ,i was studying also for the ,emperor's good1 for it was expedient neither for me to surrender nor for him to receive these things2 let him then listen to the words of an independent ,bishop3 if he regard his own interest1 let him abstain from doing wrong to ,christ4 ,sidenote3 ,eph4 vi4 #ab4 #f4 ,these are words full of humility1 and1 ,i believe1 of that affection which a ,bishop owes to his ,emperor4 ,but since our contest is not only against flesh and blood1 but also 7which is more trouble7 against spiritual wickedness in high places1 that tempter1 the ,devil1 sharpens the contest by his ministers1 and deems that by the wounds of my body the trial must be made4 ,i know1 brethren1 that these wounds which we receive for ,christ1 are no wounds3 life is not lost by them1 but its seed propagated4 ,permit1 ,i beseech you1 the contest to take place1 it is for you to be spectators only4 ,consider that if there is in a city an athlete or one skilled in some other science1 it wishes to present him for the combat4 ,why do ye reject in greater things what ye are wont to wish for even in smaller ones8 ,he fears neither arms nor barbarians1 who dreads not death1 who is entangled in no fleshly pleasure4 #g4 ,without doubt if the ,lord hath appointed me to this combat1 it is in vain that you have kept sleepless watch and ward through so many nights and days2 the will of ,christ will be performed4 ,for our ,lord ,jesus ,christ is ,almighty1 this is our ,faith2 and therefore what ,he bids to be done will be fulfilled1 nor does it become us to run counter to the ,divine ,will4 ,sidenote3 ,s4 ,luke xix4 #ce4 ,sidenote3 ,s4 ,matt4 xi4 #bh4 etc4 ,sidenote3 ,phil4 i4 #bc4 ,sidenote3 ,s4 ,matt4 x4 #ci4 #h4 ,ye have heard what has been read to-day3 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 say1 ,the ,lord hath need of him4 ,what if now also ,he hath commanded this ass's colt1 that is the colt of that animal which is wont to bear a heavy burthen1 such as is the condition of man1 to whom it is said1 ,come unto ,me all ye that labour and are heavy laden1 and ,i will give you rest3 take ,my yoke upon you1 for ,my yoke is easy3 what1 ,i say1 if ,he hath now commanded this colt to be brought to ,him1 sending forth those ,apostles who now having put off the body1 wear1 invisibly to our eyes1 the guise of ,angels8 ,will they not say1 should any one seek to hinder them1 ,the ,lord hath need of him1 if either the desire of this life1 or flesh and blood1 or the conversation of the world1 for perhaps we are acceptable to some persons1 should seek to hinder them8 ,but he who loves me here1 cannot give a better testimony of his affection than by suffering me to become a sacrifice for ,christ2 because to be dissolved and to be with ,christ is much better2 howbeit1 to remain in the flesh is more needful for your sakes4 ,ye have therefore1 my beloved brethren1 no cause for fear1 for ,i know that whatever ,i shall suffer1 ,i shall suffer for ,christ4 ,and ,i have read that ,i ought not to fear those who can kill the flesh1 and ,i have heard ,one say1 ,he who loses his life for ,my sake1 shall find it4 #i4 ,wherefore1 if the ,lord wills it1 ,i am sure that no resistance will be made4 ,but if ,he still delay our contest1 why should we fear8 ,it is not bodily protection but the ,lord's providence which is wont to protect the servant of ,christ4 #aj4 ,you are disturbed at finding some folding doors unclosed which a blind man in returning home is said to have opened4 ,acknowledge then that human guards are no support4 ,lo6 one who had lost the gift of sight has broken through all your barriers and baffled your guards3 but the ,lord hath not lost#aad the guard of ,his mercy4 ,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 guarded8 ,the ,basilica was surrounded by armed men who inspected every entrance1 but their eyes were blinded so that they could not discover the one which was open2 and so it remained open1 as you know1 for many nights4 ,cease then all anxiety1 for what ,christ commands1 and what is expedient1 shall come to pass4 ,sidenote3 #b ,kings vi4 #af4 7the sense1 not the words47 #aa4 ,in the next place ,i will produce to you instances from the ,old ,testament4 ,elisha was sought after by the king of ,syria1 an army was sent to take him1 he was surrounded on every side1 his servant began to fear1 because he was a servant1 that is1 his mind was not free1 nor had he freedom of action4 ,the holy prophet prayed that his eyes might be opened1 and said1 ,look and see how many more are on our side than against us4 ,and he looked up and saw thousands of ,angels4 ,you see then that the servants of ,christ are protected rather by invisible than by visible beings4 ,but when they keep guard around you1 they have been called to do so by your prayers2 for you have read that those very men who sought for ,elisha on entering ,samaria came upon the very man whom they wished to capture1 yet they were not able to injure him1 but were saved by the intercession of the very man against whom they came4 #ab4 ,take the ,apostle ,peter too as an example of both these things4 ,when ,herod sought after and took him1 he was put in prison2 for the servant of ,god had not fled but stood firm and without fear4 ,the ,church prayed for him1 but the ,apostle was asleep in the prison1 a proof that he feared not4 ,an ,angel was sent to rouse him from his sleep1 and by him ,peter was brought out of prison and for the time escaped death4 ,sidenote3 ,rom4 vi4 #aj4 #ac4 ,the same ,peter1 afterwards1 after overcoming ,simon1 by spreading the precepts of ,god among the people and preaching chastity1 stirred up the minds of the heathen against him3 and when they sought to put him to death the ,christians besought him to retire for a little while4 ,and although he was desirous of suffering1 yet he was moved by the sight of the people praying1 for they besought him to reserve himself for the instruction and confirmation of the people4 ,to be brief3 as he set out from the walls by night1 he saw ,christ meeting him in the gate and entering the city1 whereupon he said1 #8,lord1 whither goest ,thou8' ,christ answered1 #8,i am coming to be crucified again4' ,this ,divine response ,peter understood to refer to his own cross1 for ,christ1 ,who had put off the flesh by undergoing the suffering of death could not again be crucified1 ,for in that ,he died1 ,he died unto sin once1 but in that ,he liveth1 ,he liveth unto ,god4 ,wherefore ,peter understood that ,christ was again to be crucified in ,his servant2 and so he turned back of his own accord1 and when the ,christians asked him why1 he told them what he had seen1 and was immediately seized1 and honoured the ,lord ,jesus by his cross4 ,sidenote3 ,s4 ,john xxi4 #bb4 #ad4 ,ye see then that ,christ wills to suffer in ,his servants4 ,what if ,he saith to this servant also1 ,i will that he tarry1 but follow thou ,me8 what if ,he wills to taste of the fruit from this tree8 ,for if it was ,his meat to do ,his ,father's ,will1 it is ,his meat also to feed upon the sufferings of ,his servants4 ,to take an example from our ,lord ,himself1 did ,he not suffer when ,he willed1 and was ,he not found when they sought for ,him8 ,but when the hour of ,his passion had not arrived1 ,he passed through the midst of them who sought for ,him1 and they who saw ,him could not detain ,him4 ,wh ich evidently shews that when the ,lord wills1 each man is found and taken1 while he whose time is not come although he meet the eyes1 is not captured4 #ae4 ,and did ,i not go out daily to make visits1 or go to the tomb of the ,martyrs8 ,did ,i not in going and returning pass close by the ,royal palace8 ,and yet no man arrested me1 though they wished to drive me from the city1 as they shewed afterwards by saying1 #8,leave this city1 and go where thou wilt4' ,i expected1 ,i confess1 something great1 to be burned or slain with the sword for the name of ,christ1 but they offered me delights in the place of sufferings2 and yet the soldiers of ,christ seeks not for delights but for sufferings4 ,wherefore let no man trouble you by the intelligence that they have prepared a carriage#aae1 or that ,auxentius1 who calls himself ,bishop1 has uttered what he thinks terrible words4 ,sidenote3 #b ,cor4 xi4 #ad4 #af4 ,many said that executioners had been sent1 that the punishment of death had been decreed2 ,i fear them not1 nor will ,i desert my post4 ,for whither should ,i go to find a place that is not full of nothing but tears and groans8 ,for in every ,church the ,catholic clergy are ordered to be cast forth2 if they resist1 to be put to death2 all the senators#aaf who do not obey this mandate1 to be proscribed4 ,and it is a ,bishop who writes these orders with his own hand and dictates them with his own mouth1 who to prove his learning omitted not an ancient precedent2 for we read in the prophet that he saw a flying sickle#aag1 and in imitation of this ,auxentius sent a winged sword through all the cities4 ,and thus ,satan transforms himself into an ,angel of light1 and imitates his power for evil purposes4 ,sidenote3 ,ps4 l4 #af4 ,sidenote3 #b ,cor4 vi4 #ae4 ,sidenote3 #a ,kings xxi4 #c4 #ag4 ,thou1 ,lord ,jesus1 hast in one moment redeemed the world2 shall ,auxentius in one moment1 so far as in him lies1 slay so many people1 some with the sword1 others by sacrilege#aah8 ,my ,basilica he sought with a mouth and hands of blood1 and to him our present ,lesson may be well applied1 ,unto the ungodly1 saith ,god1 why dost thou preach my laws8 that is1 ,there is no concord between peace and wrath1 between ,christ and ,belial4 ,you remember also how in the ,lesson of to-day that holy man ,naboth1 the owner of a vineyard1 was requested by the king to surrender it to him1 that he might root up the vines and plant it with common herbs1 and that he answered1 ,god forbid that ,i should give thee the inheritance of my fathers2 and that king was grieved that what belonged of right to another was refused him when he claimed it as his right1 and only gained by the deceit of a woman's artifice4 ,naboth then defended his vineyard even with his own blood2 if he would not surrender his vineyard1 shall we surrender the ,church of ,christ8 #ah4 ,how then did ,i reply contumaciously8 ,when summoned1 ,i said1 #8,god forbid that ,i should surrender ,christ's heritage4 ,if ,naboth would not surrender the heritage of his fathers1 shall ,i surrender ,christ's heritage8' ,i added moreover1 #8,god forbid that ,i should surrender the heritage of my fathers1 the heritage of ,dionysius1 who died in exile for the ,faith1 of the ,confessor ,eustorgius1 of ,myrocles1 and of all the faithful ,bishops of old time4' ,i answered as becomes a ,bishop1 let the ,emperor act as becomes an ,emperor4 ,he shall deprive me of my life sooner than my ,faith4 ,sidenote3 ,s4 ,luke xix4 #dj4 #ai4 ,but to whom am ,i to surrender it8 ,the ,lesson just read from the ,gospel ought to teach us what it is that is demanded1 and by whom4 ,ye heard it read that1 when ,christ was sitting on the ass's colt1 the children cried out1 and the ,jews were indignant1 appealing to the ,lord ,jesus1 and saying that ,he should bid them hold their peace1 but ,he replied1 ,if these were to hold their peace1 the very stones would cry out4 ,then ,he entered the ,temple1 and cast out the moneychangers1 and their tables1 and those that sold doves in the ,temple of ,god4 ,this ,lesson was read by no direction of ours1 but by chance2 but it suits well with the present time4 ,for the praises of ,christ are always as it were scourges to misbelievers4 ,and now when ,christ is praised the heretics say that we are exciting sedition1 the heretics say that they were thereby threatened with death2 and truly the praises of ,christ are death to them4 ,for how can they bear ,his praises ,whose weakness they are proclaiming6 ,wherefore to this day the praises of ,christ are a scourge to the madness of the ,arians4 ,sidenote3 ,ps4 viii4 #b4 ,sidenote3 ,ps4 cxviii4 #bb4 #bj4 ,the ,gerasenes could not bear the presence of ,christ1 these men1 worse than the ,gerasenes1 cannot even bear the praises of ,christ4 ,they see children singing the glory of ,christ2 for it is written1 ,out of the mouth of babes and sucklings ,thou hast perfected praise4 ,they deride their tender years so full of faith1 and ask1 ,why do they cry out8 ,but ,christ answers them1 ,if these should hold their peace the very stones would cry out1 that is1 the stranger will cry out1 the young men too will cry out1 the more mature will cry out1 the old men also3 stones built into that ,stone of ,whom it is written1 ,the stone which the builders disallowed is become the head-stone of the corner4 #ba4 ,christ then1 invited by these praises1 enters ,his ,temple1 and takes ,his scourge and drives out the moneychangers4 ,for ,he will not permit those who are slaves of money to be in ,his ,temple1 ,he will not suffer those to be there who sell seats4 ,what are seats1 but honours8 ,what are doves1 but simple minds1 or souls which embrace a sincere and pure faith8 ,shall ,i then introduce into the ,temple him whom ,christ excludes8 ,for he is commanded to go forth who sells dignities and honours1 he is commanded to go forth who would sell the simple minds of the faithful4 #bb4 ,wherefore ,auxentius is cast forth1 ,mercurianus is excluded4 ,this is one portent under two names4 ,that it might not be known who he was1 he changed his name1 and1 as there had been here ,auxentius the ,arian ,bishop1 so he1 to deceive the people whom the other had influenced1 called himself ,auxentius4 ,thus he changed his name1 but his perfidy he could not change2 he put off wolf1 and yet put on wolf4 ,it avails him not to have changed his name1 what he really is is known4 ,he was known by one name in the regions of ,scythia1 he is called by another here1 he has names differing according to his country4 ,now therefore he has two names1 and if from hence he goes elsewhere he will have a third also4 ,for how will he endure to keep a name which betrays the greatness of his crime8 ,in ,scythia he did less wickedly1 and yet he was so ashamed as to change his name2 here he has dared to do more heinous things1 and will he be willing wherever he goes to be betrayed by his name8 ,after writing with his own hand the death warrant of so many people1 will he be able to retain his senses unshaken8 ,sidenote3 ,jer4 xvii4 #a4 #bc4 ,the ,lord ,jesus drove out a few from ,his temple1 ,auxentius left no one4 ,jesus casts men out of ,his temple with a scourge1 ,auxentius with a sword2 ,jesus with a rod1 ,mercurianus with an axe4 ,our holy ,lord drives out the sacrilegious with a scourge1 this wicked man persecutes the godly with the sword4 ,of him ye have to-day said well2 #8let him carry his laws away with him4' ,he shall carry them though he desire it not1 he shall carry with him his conscience1 though he carry not the writing1 he shall carry his own soul inscribed in blood1 although he carry not a letter inscribed with ink4 ,thy sin1 ,o ,judah1 is written with a pen of iron and with the point of a diamond1 and it is graven in thy heart1 graven that is in the place from whence it came forth4 ,sidenote3 ,gal4 ii4 #ai4 ,sidenote3 ,gal4 iii4 #aa4 #bd4 ,does he moreover1 stained as he is with blood and slaughter1 dare to mention discussion to me8 ,those whom he fails to deceive by his arguments he sentences to be smitten with the sword1 and he dictates bloody laws with his mouth1 writing them with his hand1 and thinking that the law can impose a ,creed on men4 ,he has never heard what was read to-day1 ,a man is not justified by the works of the law1 or1 ,i by the law am dead to the law that ,i might live to ,god1 that is1 by the spiritual law he is dead to the carnal interpretation of the law4 ,let us too by the law of our ,lord ,jesus ,christ die to this law which sanctions the decrees of perfidy4 ,it is not the law which has gathered together the ,church1 but the faith of ,christ4 ,for the law is not of faith3 ,but the just shall live by faith4 ,it is faith then1 not the law1 which makes a man just1 because righteousness is not by the law1 but by the faith of ,christ4 ,but he who rejects faith1 and takes law for his rule1 bears witness to his own unrighteousness1 for the just shall live by faith4 ,sidenote3 ,gal4 iv4 #d4 ,sidenote3 ,gal4 iii4 #ac4 ,sidenote3 ,ib4 ,sidenote3 #b ,cor4 v4 #ba4 #be4 ,shall any then follow this law confirming the ,council of ,ariminum wherein ,christ is called a creature8 ,but they say1 ,god sent ,his ,son1 made of a woman1 made under the ,law4 ,so then ,he is made they say1 that is1 created4 ,will they not consider this very text which they have produced2 that ,christ is said to be made1 but made of a woman1 that is1 ,he according to ,his birth from the ,virgin was made1 ,who was according to ,his ,divine generation born of the ,father8 ,they read too to-day that ,christ redeemed us from the curse of the ,law1 being made a curse for us4 ,was ,christ a curse according to ,his ,divinity8 ,but why ,he should be called a curse the ,apostle teaches thee1 alleging the text1 ,cursed is every one that hangeth on a tree1 that is1 ,he ,who in ,his flesh took upon ,him our flesh1 in ,his body carried our griefs and our curses that ,he might crucify them1 for ,he is cursed1 not in ,himself1 but in thee4 ,lastly1 you have in another place1 ,who knew no sin1 but was made sin for us1 for ,he took upon ,him our sins1 to do away with them by the ,sacrament of ,his ,passion4 #bf4 ,these points1 my brethren1 ,i would have discussed more fully with you in his presence1 but he1 being aware that you were not ignorant of the ,faith1 fled from your scrutiny1 and chose as his advocates1 if indeed he chose any1 four or five heathens1 whom ,i would willingly have now present in our general assembly1 not for them to judge of ,christ1 but that they might hear the majesty of ,christ4 ,they however have already pronounced concerning ,auxentius1 for when he daily argued before them they gave him no credit4 ,what can be a greater condemnation of him than that he was defeated without an adversary before his own judges8 ,thus we now have their own sentence against ,auxentius4 ,sidenote3 #a ,cor4 vi4 #a1 #b4 ,sidenote3 ,ib4 vi4 #e4 #bg4 ,and justly is he to be condemned for choosing heathen judges1 for he disregarded the ,apostle's precept who says ,dare any of you1 having a matter against another1 go to law before the unjust1 and not before the saints8 ,do you not know that the saints shall judge the world8 ,and below he says1 ,is it so that there is not a wise man among you1 no not one that shall be able to judge between his brethren8 but brother goeth to law with brother1 and that before the unbelievers8 ,ye see that what he offered is contrary to the ,apostle's authority4 ,choose whether we should follow ,auxentius or ,paul as our master8 ,sidenote3 ,isa4 li4 #g4 ,sidenote3 #b ,cor4 iii4 #c4 #bh4 ,but why should ,i speak of the ,apostle1 when our ,lord ,himself cries by the ,prophet1 hearken unto ,me ,my people1 ye that know righteousness1 in whose heart is ,my law4 ,god says1 hearken unto ,me ,my people1 ye that know righteousness4 ,auxentius says1 ,ye know not righteousness4 ,do ye not see that he now1 who rejects the declaration of the heavenly oracles1 despises ,god in you8 ,hearken unto ,me ,my people2 saith the ,lord4 ,he says not1 ,hearken ye ,gentiles2 ,he says not1 ,hearken ye ,jews4 ,for now they that were the people of ,god are become the people of error1 and they who were the people of error have become the people of ,god1 because they have believed in ,christ4 ,wherefore that people are judges1 in whose heart is the ,divine1 not human1 law2 the law written not with ink1 but with the ,spirit of the living ,god2 not inscribed on paper but stampt upon the heart2 the law of grace not of blood4 ,who is it then who wrongs you1 he who refuses or he who chooses to be heard by you8 #bi4 ,hemmed in on all sides1 he has recourse to the wiles of his fathers4 ,he wishes to excite odium against me in regard to the ,emperor1 saying1 that a youth yet a catechumen and ignorant of the sacred ,scriptures1 ought to judge1 and to judge in the ,consistory4 ,as if last year1 when ,i was summoned to the palace1 when in the presence of the nobles the matter was argued before the ,consistory1 when the ,emperor wished to take away the ,basilica1 ,i was then cowed by the sight of the ,imperial court1 and had not maintained the constancy of a priest1 or had suffered our rights to be infringed there4 ,do they not remember that when the people knew ,i had gone to the palace they rushed in with an onset that nothing could withstand2 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 ,christ8 ,was ,i not then requested to make a long speech to soothe the people8 ,did ,i not pledge my faith that no one should invade the ,church's ,basilica8 ,and although my good offices were requested as a kindness1 yet the coming of the populace to the palace was made a ground of charge against me2 into the same odium then they wish me again to fall4 ,sidenote3 ,s4 ,matt4 xxii4 #ag4 #cj4 ,i recalled the people1 and yet ,i did not escape odium1 and this odium ought1 ,i conceive1 to be controuled rather than feared4 ,for what should we fear for the name of ,christ8 ,unless perhaps this which they say ought to move me2 #8,and ought not the ,emperor then to have one ,basilica to go to2 and does ,ambrose desire to be more powerful than the ,emperor1 so as to exclude him from the liberty of attending ,church8' ,when they say this1 they wish to lay hold of my words1 like the ,jews who tempted ,christ with empty words1 saying1 ,master1 is it lawful to give tribute to ,csar or not8 ,must the servants of ,god always be exposed to odium on ,csar's account8 ,and does impiety1 with a view to calumny1 seek to use the ,imperial name as a cloak8 ,and can they protest that they do not partake of the sacrilege of these men1 whose guidance they follow8 ,sidenote3 ,ib4 #ah4 sqq4 #ca4 ,yet see how much worse the ,arians are than the ,jews4 ,the latter enquired of ,christ whether ,he thought that the right of tribute should be rendered to ,csar2 the former are willing to surrender to the ,emperor the rights of the ,church4 ,but like traitors1 they follow their master1 and so let us answer what our ,lord and ,master hath taught us4 ,for ,jesus perceiving the treachery of the ,jews1 said unto them1 ,why tempt ye ,me1 shew ,me a penny4 ,and when they gave it to ,him1 ,he said1 ,whose image and whose superscription is this8 ,they answered1 ,csar's4 ,jesus replied1 ,render therefore unto ,csar the things that are ,csar's1 and unto ,god the things that are ,god's4 ,thus ,i also say to them who find fault with me1 ,shew ,me a penny4 ,jesus saw the penny was ,csar's1 and said1 ,render unto ,csar the things that are ,csar's1 and unto ,god the things that are ,god's4 ,can they from the seizure of the ,basilicas of the ,church offer the penny of ,csar8 ,sidenote3 ,gen4 i4 #bf4 ,sidenote3 ,heb4 i4 #c4 ,sidenote3 ,s4 ,john xiv4 #i4 ,sidenote3 ,ib4 x4 #cj4 ,sidenote3 ,ib4 xvi4 #ae4 ,sidenote3 ,ib4 #af4 #cb4 ,but in the ,church ,i know one image1 that is1 the image of the invisible ,god1 of which ,god said1 ,let us make man in ,our image1 after ,our likeness1 that image of which it is written1 that ,christ is the brightness of ,his glory1 the express image of ,his substance4 ,in this image ,i behold the ,father1 as the ,lord ,jesus ,himself said1 ,he that hath seen ,me hath seen the ,father also4 ,for this ,image is not divided from the ,father1 for ,he hath taught me the unity of the ,trinity1 saying1 ,i and the ,father are ,one1 and below1 ,all things that the ,father hath are ,mine4 ,and of the ,holy ,spirit1 saying1 that ,he is the ,spirit of ,christ1 and hath received from ,christ1 as it is written1 ,he shall take of ,mine1 and shall declare it unto you4 ,sidenote3 ,prov4 xix4 #ag4 #cc4 ,in what respect then have we not answered with humility8 ,if he ask for tribute we deny it not4 ,the ,church lands pay tribute2 if the ,emperor desire to possess these lands he has the power to claim them2 none of us will interfere4 ,the contributions of the people will more than suffice for the poor2 let them excite no ill-will on account of the lands1 let them take them if it please the ,emperor2 ,i give them not1 but ,i do not refuse them4 ,they ask for gold1 but ,i can say1 ,silver and gold ,i seek not4 ,but this disbursement of gold they make a cause of offence3 this offence ,i dread not4 ,i have stipendiaries1 it is true3 my stipendiaries#aai are the poor of ,christ1 this is a treasure which ,i am well used to collect4 ,may this offence of bestowing gold on the poor ever be charged upon me6 ,and if they accuse me of defending myself by their means1 ,i deny not1 nay ,i even court the charge2 a defence ,i have1 but it is in the prayers of the poor4 ,blind they are and lame1 weak and old1 yet are they stronger than the stoutest warriors4 ,lastly1 gifts to the poor make ,god our debtor1 for it is written1 ,he that giveth to the poor1 lendeth to the ,lord4 ,the guards of warriors often gain not ,divine grace4 #cd4 ,moreover they assert that the people have been beguiled by the strains of my hymns#abj4 ,i deny not this either4 ,it is a lofty strain1 than which nothing is more powerful4 ,for what can be more powerful than the confession of the ,trinity1 which is daily celebrated by the mouth of the whole people8 ,all zealously desire to make profession of their faith1 they know how to confess in verse the ,father and the ,son and the ,holy ,spirit4 ,thus all are become teachers who were scarcely able to be disciples4 ,sidenote3 ,phil4 iii4 #g4 ,sidenote3 ,rom4 v4 #ai4 #ce4 ,but what can be more lowly than for us to follow the example of ,christ1 ,who being found in fashion as a man humbled himself being made obedient unto death4 ,and again1 by obedience ,he delivered all3 ,for as by the disobedience of one man many were made sinners1 so by the obedience of one ,man shall many be made righteous4 ,if then ,he was obedient let them learn from ,him the lesson of obedience1 to which we adhere1 saying to them who raise odium against us1 on the ,emperor's account1 ,we render to ,csar the things that are ,csar's1 and to ,god the things that are ,god's4 ,to ,csar tribute is due1 we deny it not2 the ,church is ,god's1 and must not be given up to ,csar1 because the ,temple of ,god cannot by right be ,csar's4 ,sidenote3 ,ps4 lxiv4 #g4 vulg4 #cf4 ,that this is said with due honour to the ,emperor no one can deny4 ,for what can be more honourable for the ,emperor than to be styled a son of the ,church8 ,in saying this we are loyal to him without sinning against ,god4 ,for the ,emperor is within the ,church1 not over the ,church2 a good ,emperor seeks the aid of the ,church1 he does not reject it1 we say this humbly1 but we assert it firmly4 ,some men threaten us with fire1 sword and banishment4 ,we1 the servants of ,christ1 have learned not to fear4 ,to them that fear not nothing is a cause of alarm4 ,and it is thus written1 arrows of infants are their blows become4 ,sidenote3 ,s4 ,luke xx4 #d4 ,sidenote3 ,is4 ix4 #f4 ,sidenote3 ,eph4 iv4 #e4 #cg4 ,it would seem now that we have made a sufficient answer to what was proposed to us4 ,now ,i ask them the same question as did the ,saviour1 ,the baptism of ,john was it from heaven or of men8 ,and the ,jews could not answer ,him4 ,if the ,jews did not annul the baptism of ,john1 shall ,auxentius annul the ,baptism of ,christ8 ,for that ,baptism is not from men but from ,christ which the ,angel of mighty ,counsel brought down to us1 that we might be justified before ,god4 ,why then does ,auxentius hold that the faithful1 those baptized in the name of the ,trinity are to be re-baptized1 when the ,apostle says1 ,one faith1 one baptism2 why does he say that he is the adversary of men1 not of ,christ1 seeing that he spurns the counsel of ,god1 and contemns that ,baptism which ,christ gave us for the redemption of our sins4 ,,letter ,,xxii4 ,a4,d4 #chf4 ,s4 ,,ambrose here recounts to his sister the discovery of the relics of ,s4 ,s4 ,gervasius and ,protasius1 which occurred during the time of trial referred to in the last letter1 and seems1 by the pitch of excitement to which it raised the people of ,milan1 to have alarmed the court-party1 and so to have caused the persecution to be dropped4 ,the simple narrative needs no further introduction4 ,it is strikingly told1 and the question of the miracles discussed1 in the #8,church of the ,fathers' ch4 iii4 ,s4 ,augustine gives a brief account of the event in his ,confessions1 7ix4 #g47 fully corroborating ,s4 ,ambrose's statements1 and also speaks of it in ,de ,civ4 ,dei xxii4 #h1 #b1 and in ,serm4 de ,divers4 cclxxvi4 #e4 ,,to ,,the ,,lady ,,his ,,sister ,,whom ,,he ,,loves ,,more ,,than ,,his ,,life ,,and ,,eyes ,,ambrose ,,her ,,brother ,,sends ,,greeting4 #a4 ,,as ,i am wont to keep your holiness informed of all that goes on here in your absence1 ,i would have you know that we have found the bodies of some holy martyrs4 ,after the consecration of a ,church#aba1 many began to interrupt me crying with one voice2 ,consecrate this as you did the ,roman ,basilica4 #8,i will do so1' ,i replied1 #8if ,i find any relics of ,martyrs3' and immediately my heart burned within me as if prophetically4 #b4 ,in short the ,lord lent us aid#abb1 though even the very clergy were alarmed4 ,i caused the ground to be opened before the rails of the ,church of ,s4,s4 ,felix and ,nabor4 ,i found the suitable tokens2 and when some persons were brought for us to lay our hands upon1 the power of the holy martyrs became so manifest that before ,i began to speak1 one of them1 a woman#abc1 was seized#abd by an evil spirit and thrown down upon the ground in the place where the martyrs lay4 ,we found two men of stupendous size1 such as belonged to ancient days4 ,all their bones were entire1 and there was much blood4 ,the people flocked thither in crowds throughout the whole of those two days4 ,we arranged all the bones in order1 and carried them when evening set in1 to the ,basilica of ,fausta#abe2 where we kept vigils throughout the night1 and some possessed persons received imposition of hands4 ,the following day we transferred them to the ,basilica which they call ,ambrosian4 ,during their transportation a blind man was healed#abf4 ,my discourse to the people was as follows4 ,when ,i considered in what overflowing and unprecedented numbers you were met together1 and thought on the gifts of ,divine ,grace which shone forth in the holy ,martyrs1 ,i felt myself1 ,i confess1 unequal to this task1 and thought it impossible that ,i could find language to express that which we can hardly conceive in mind or endure with our eyes4 ,but when the reading of the regular ,lessons of ,holy ,scripture began1 the ,holy ,spirit1 ,who spoke by the ,prophets1 granted us grace to speak somewhat worthy of this great and expectant concourse1 and of the merits of the holy ,martyrs4 ,sidenote3 ,ps4 xix4 #a4 #d4 ,the heavens1 the ,psalmist says1 declare the glory of ,god4 ,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 ,god4 ,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 ,god4 ,behold on my right hand and on my left the holy relics1 behold men of heavenly conversation1 behold the trophies of a lofty mind4 ,these are the heavens which declare the glory of ,god2 these are the works of ,his hands which are told by the firmament4 ,for it was not worldly snares1 but the favour of the ,divine operation1 which raised them to the firmament of the most sacred ,passion1 and long beforehand by the evidence of their conversation and virtues bore this testimony of them1 that they remained stedfast against the slippery wiles of this world4 ,sidenote3 ,phil4 iii4 #bj4 ,sidenote3 ,s4 ,mark iii4 #ag4 ,sidenote3 ,s4 ,john i4 #a4 ,sidenote3 ,ib4 #ah4 ,sidenote3 ,job xxxiii4 #d4 #e4 ,paul was an heaven1 when he says1 ,our conversation is in heaven4 ,james and ,john were heavens2 they are called sons of thunder2 and therefore being as it were1 an heaven1 ,john saw the ,word with ,god4 ,the ,lord ,jesus ,christ ,himself was an heaven of perpetual light1 when ,he told forth the glory of ,god1 that glory which no man had before beheld4 ,and therefore ,he said1 ,no man hath seen ,god at any time1 but the ,only-,begotten ,son1 ,who is in the bosom of the ,father1 ,he hath declared ,him4 ,moreover1 if you look for the handiwork of ,god1 hear what ,job says1 ,the ,spirit of ,god hath made me4 ,and so1 strengthened against the temptations of the devil1 he preserved his steps stedfast and without stumbling4 ,but let us proceed to what follows4 ,sidenote3 ,ps4 xix4 #b4 #f4 ,day unto day1 the ,psalm says1 uttereth speech4 ,these are the true days1 which no shades of night obscure2 these are the true days1 full of light and eternal radiance1 who have uttered the word of ,god not by any mere transient utterance but from their inmost heart1 continuing constant in their confession1 persevering in their testimony4 ,sidenote3 ,ps4 cxiii4 #e1 #f4 ,sidenote3 ,ps4 cxiii4 #g1 #h4 ,sidenote3 ,ib4 #i4 #g4 ,another ,psalm we read saith1 ,who is like unto the ,lord our ,god1 that hath ,his dwelling so high1 and yet regardeth the lowly things that are in heaven and earth4 ,truly ,god hath regarded the lowly1 ,who hath discovered the relics of the martyrs of ,his ,church as they lay hid under the unnoted sod1 of those whose souls are in heaven1 while their bodies are in the earth1 taking up the simple out of the dust and lifting the poor out of the mire1 even those whom ye see1 to set them with the princes of ,his people4 ,for whom but the holy martyrs shall we deem to be princes of the people8 ,in their number ,protasius and ,gervasius heretofore long unknown are enrolled1 they who have caused the ,church of ,milan1 once barren of martyrs1 but now the mother of many children1 to exult both in the honors and examples of her own sufferings8 ,sidenote3 #a ,cor4 xv4 #da4 #h4 ,nor let this be considered alien from the true ,faith3 ,day unto day uttereth speech1 soul to soul1 life to life1 resurrection to resurrection4 ,and night unto night uttereth knowledge1 that is1 flesh to flesh1 the flesh whose sufferings have declared to all the true knowledge of faith4 ,bright and fair nights1 full of stars3 ,for one star differeth from another star in glory1 so also is the resurrection of the dead4 #i4 ,but many not improperly call this the resurrection of the martyrs2 whether they have risen for themselves is another question1 for us beyond a doubt they are risen4 ,ye have heard1 nay1 yourselves have seen1 many cleansed from evil spirits2 many also1 after touching with their hands the garments of the saints1 delivered from the infirmities under which they suffered3 ye have seen the miracles of old time renewed1 when through the coming of the ,lord ,jesus1 a fuller ,grace descended upon the earth2 ye see many healed by the shadow1 as it were1 of the holy bodies4 ,how many napkins are passed to and fro8 ,how many garments placed on these holy relics1 and endowed by the mere contact with the power of healing are reclaimed by their owners4 ,all think themselves happy in touching even the outer-most thread1 and whoever touches them will be made whole4 ,sidenote3 ,ps4 xx4 #g4 #aj4 ,thanks be to ,thee1 ,lord ,jesus1 that at this time1 when ,thy ,church requires greater guardianship1 ,thou hast raised up for us the spirits of the holy martyrs4 ,let all be well aware what kind of champions ,i desire1 such as are wont to be protectors not assailants4 ,such are they1 ,o holy people1 whom ,i have obtained for you1 a benefit to all1 and a hurt to none4 ,these are the defenders whom ,i desire1 these are my soldiers1 not the world's soldiers1 but ,christ's4 ,i fear no odium on account of these2 their patronage is safe in proportion to its power4 ,nay1 ,i desire their protection for the very men who grudge them to me4 ,let them come then and see my body-guard3 ,i deny not that ,i am surrounded by such weapons as these2 ,some put their trust in chariots and some in horses1 but we will magnify ourselves in the ,name of the ,lord our ,god4 ,sidenote3 #b ,kings vi4 #af sqq4 ,sidenote3 #b ,cor4 iii4 #ah4 #aa4 ,the ,lesson from ,holy ,scripture relates how ,elisha1 when surrounded by the army of the ,syrians1 told his trembling servant not to fear1 for they1 said he1 that are for us are more than they which are against us2 and in order to convince ,gehazi of this1 he prayed that his eyes might be opened1 and when this was done he saw a countless host of ,angels present with the prophet4 ,and we1 though we see them not1 yet are conscious of their presence4 ,our eyes were held1 as long as the bodies of the saints lay hid in their graves4 ,now ,god has opened our eyes1 and we have seen the aids which had so often succoured us4 ,before1 we saw them not1 although we possessed them4 ,and so1 as though the ,lord said to our trembling hearts1 #8,behold what great martyrs ,i have given you2' even so with opened eyes we behold the glory of the ,lord1 which as to the passion of the martyrs is past1 as to their operation is present4 ,we have escaped1 my brethren1 no light load of shame2 we had patrons and we knew it not4 ,this one thing we have found1 wherein we seem to excel our ancestors2 they lost the knowledge of the holy martyrs1 and we have gained it4 #ab4 ,these noble relics are dug out of an ignoble sepulchre2 these trophies are displayed in the face of day4 ,the tomb is moist with blood1 the tokens of a triumphant death are displayed1 the uninjured relics are found in their proper place and order1 the head separated from the body4 ,old men now relate that they have formerly heard the names of these martyrs1 and read their titles4 ,the city which had seized on the martyrs of other places had lost her own4 ,this is the gift of ,god1 and yet the favour which the ,lord ,jesus has conferred in the time of my episcopate ,i cannot deny1 and since ,i myself am not counted worthy to be a martyr1 ,i have gained these martyrs for you4 #ac4 ,bring these victorious victims to the spot where ,christ is the sacrifice4 ,but ,he1 ,who suffered for all1 upon the ,altar1 they1 who have been redeemed by ,his passion1 under the ,altar4 ,this spot ,i had destined for myself1 for it is fitting that the priest should rest where he hath been wont to offer1 but ,i give up the right side to the sacred victims3 that spot was due to the martyrs4 ,wherefore let us bury the hallowed relics1 placing them in a worthy home1 and let us employ the whole day in faithful devotion4 #ad4 ,the people loudly requested that the deposition of the martyrs should be deferred until the ,lord's ,day2 but at length ,i prevailed that it should take place on the following day4 ,on that day ,i delivered a second sermon to the people to the following effect4 ,sidenote3 ,ps4 xix4 #b4 #ae4 ,yesterday ,i discoursed upon the verse1 ,day unto day uttereth speech1 speaking according to my capacity3 to-day ,holy ,scripture seems to me to have prophecied1 not only before1 but now4 ,for seeing that this your devout celebration has continued night and day1 the oracles of prophetic song have declared that these1 even yesterday and to-day1 are the days of which it is most opportunely said day unto day uttereth speech1 and these the nights to which the saying is appropriate that night unto night uttereth knowledge4 ,for what else have ye done during these two days but utter the word of ,god with deep emotion1 and prove yourselves to have the knowledge of faith8 ,sidenote3 ,s4 ,matt4 viii4 #bi4 #af4 ,this your celebration some1 as is their wont1 are envious of4 ,and since their envious minds cannot endure it1 they also hate its cause1 and proceed to such a pitch of folly as to deny the merits of the martyrs1 whose power the very devils confess4 ,but this is not strange2 for such is the faithlessness of unbelievers that the confession of the devil himself is often less intolerable4 ,for the devil said1 ,jesus1 ,thou ,son of the living ,god1 art ,thou come to torment us before the time8 ,and yet when the ,jews heard this they even then denied the ,son of ,god4 ,and now ye have heard the devils crying out1 and owning to the martyrs that they cannot bear their tortures1 and saying #8,why are ye come to torment us so grievously8' ,and the ,arians say1 #8,these are not martyrs1 nor can they torment the devil nor dispossess any one3' while yet their own words are evidence of the torments of the evil spirits1 and the benefits of the martyrs are shewn by the recovery of the healed1 and the manifest proof of those that were dispossessed4 #ag4 ,they deny that the blind man received his sight1 but he denies not his own cure4 ,he says1 #8,i who was blind now see4' ,he says1 #8,my blindness has left me2' he evidences it by the fact4 ,they deny the benefit1 though they cannot deny the fact4 ,the man is well known3 when in health he was employed in public trade1 his name is ,severus1 a butcher by business4 ,when his affliction befell him he laid down his employment4 ,he calls as his witnesses those men by whose charities he was supported2 he summons as witnesses of his present visitation the very men who bore testimony to his blindness4 ,he declares that when he touched the border of the garment with which the martyrs' bodies were clothed1 his sight was restored to him4 ,sidenote3 ,s4 ,john ix4 #be4 #ah4 ,is not this like what we read in the ,gospel8 ,for the power which we admire proceeds from one and the same ,author2 nor does it signify whether it is a work or a gift1 seeing that ,he confers gifts in ,his works and works by ,his gifts4 ,for what ,he has enabled some themselves to perform1 this in the work of others ,his ,name effects4 ,thus we read in the ,gospel that the ,jews1 when they saw that the blind man had received his sight1 required the testimony of his parents4 ,they asked1 #8,how has your son received his sight8' ,that blind man said1 ,whereas ,i was blind now ,i see1 and so too our blind man says1 #8,i was blind1 and now ,i see4' ,enquire of others1 if ye believe me not2 question strangers1 if you suspect his parents of being in collusion with me4 ,the obstinacy of these men is more detestable than that of the ,jews1 for the latter inquired of the man's parents to solve their doubts2 they secretly inquire but openly deny1 no longer refusing credit to the miracle but to its ,author4 ,sidenote3 ,s4 ,john xiv4 #ab4 #ai and #bj4 ,but ,i would fain ask1 what it is they will not believe2 is it that any one can be relieved by the martyrs8 ,but this is not to believe in ,christ1 for ,he hath said1 ,and greater things than these shall ye do4 ,or only by those martyrs1 whose merits have long been efficacious1 and whose bodies have long been discovered8 ,here ,i ask whether it is of myself or of the holy martyrs that they are jealous8 ,if of me1 have ,i wrought any miracles by my own means1 in my own name8 ,why then do they envy me that which is not mine8 ,but if of the martyrs 7for if not of me it must be of them they are envious7 they show that their ,creed is different from that of the martyrs4 ,for they would not envy their works unless they deemed the faith which was in them to be that which they themselves have not4 ,this is that ,faith sealed by the tradition of our ancestors1 which the devils themselves cannot deny1 though the ,arians do4 #ba4 ,we have heard to-day those on whom hands were laid1 profess that no man can be saved who does not believe in the ,father1 ,son1 and ,holy ,ghost3 that he was dead and buried who denied the ,holy ,ghost1 who believed not the ,almighty power of the ,trinity4 ,this the devil confesses1 but the ,arians will not own it4 ,the devil says1 ,let him who denies the divinity of the ,holy ,spirit be tormented as he himself was tormented by the ,martyrs4 ,sidenote3 ,s4 ,mark i4 #bd4 ,sidenote3 ,s4 ,john ix4 #bi4 #bb4 ,what ,i accept from the devil is not his testimony1 but his confession4 ,he spoke unwillingly1 compelled and tortured4 ,that which wickedness suppressed1 force extorted4 ,the devil yields to blows1 but as yet the ,arians have not learned to yield4 ,how much have they suffered1 and like ,pharaoh1 they are hardened by their calamities6 ,the devil said1 as we find it written1 ,i know ,thee ,who ,thou art1 the ,son of the ,living ,god4 ,the ,jews said1 ,we know not who ,he is4 ,yesterday1 and the preceding night and day the devils said1 #8,we know that ye are martyrs1' while the ,arians said1 #8,we know not1 we will not understand nor believe4' ,the devils say to the martyrs1 #8,ye are come to destroy us1' the ,arians say1 #8,these torments of the devil are not true torments but pretended and counterfeit4' ,i have heard of many counterfeits1 but no man could ever feign himself a devil4 ,again1 what is the meaning of the agony we see in them1 when the hand is laid on them8 ,what room is here for fraud and what suspicion of imposture8 ,sidenote3 ,gen4 iv4 #aj4 #bc4 ,but ,i will not call the words of devils as a testimony to the martyrs3 let the sacred sufferings of the martyrs be established by their own supernatural acts2 judges indeed they have1 namely1 those that have been cleansed1 witnesses1 namely those that have been dispossessed4 ,better than that of devils is their voice who came diseased and are now healed1 better is that voice which the martyrs blood sends forth1 for blood has a loud voice which reaches from earth to heaven4 ,ye have read those words of ,god1 ,thy brother's blood crieth unto ,me6 ,this blood cries by its purple stains1 it cries by its signal efficacy1 it cries by its triumphant suffering4 ,we have granted your request and have put off till to-day the burial of the relics which should have taken place yesterday4 ,,letter ,,xxiii4 ,a4,d4 #chf4 ,,this letter is addressed to the ,bishops of the province of milia1 which1 as forming part of the political diocese of ,italy1 was under the ecclesiastical superintendence of the ,bishop of ,milan1 who exercised the powers1 if he had not the title1 of ,exarch4 7,see ,bingham ,antiq4 ix4 #a1 #f1 #h47 ,the ,bishops apply to him for his decision as to the proper day for observing ,easter in the following year1 ,a4,d4 #chg1 in which the first day of the week fell on the fourteenth day of the moon1 or1 as it is called here1 the #8fourteenth moon4' ,this was a question which for long troubled the ,church1 and divided the ,east and ,west1 and much importance was attached to it4 ,the whole question is fully discussed in ,dict4 of ,christ4 ,antiq4 under #8,easter1' in a learned article by the ,rev4 ,l4 ,hensley4 ,some interesting remarks on it1 in connection with disputes in ,england1 may be seen in ,prof4 ,bright's ,early ,english ,ch4 ,hist4 pp4 #gf-gi1 and #aic-bjj4 ,mr4 ,hensley has kindly drawn up the following table1 which exhibits at a glance the points on which ,s4 ,ambrose enters in this letter4 ,,table ,,of ,,easter ,,from ,a4,d4 #cgc ,,to ,a4,d4 #chg4 ,,golden ,,sunday ,a4,d4 ,,number4 ,,letter4 ,,easter ,,term4 ,,easter ,,day4 99#cgc #ac ,f ,march #bd ,f ,march #ca #cgd #ad ,e ,april #ab ,d ,april #ac #cge #ae ,d ,april #a ,g ,april #e #cgf #af ,,cb ,april #ba ,c ,april #bg 99#cgg #ag ,a ,april #i ,a ,april #af #cgh #ah ,g ,march #bi ,d ,april #a #cgi #ai ,f ,april #ag ,b ,april #ba 99#chj #a ,,ed ,april #e ,d ,april #ab #cha #b ,c ,march #be ,g ,march #bh #chb #c ,b ,april #ac ,e ,april #ag 99#chc #d ,a ,april #b ,a ,april #i #chd #e ,,gf ,march #bb ,d ,march #bd #che #f ,e ,april #aj ,b ,april #ac #chf #g ,d ,march #cj ,e ,april #e 99#chg #h ,c ,april #ah ,g ,april #be 99 ,the asterisks mark the year in which the full moon falls on the ,sunday1 and which are referred to in the ,letter4 ,,to ,,the ,,lords1 ,,his ,,brethren ,,most ,,beloved1 ,,the ,,bishops ,,established ,,throughout ,,the ,,province ,,of ,,milia1 ,,ambrose1 ,,bishop4 #a4 ,,that to settle the day of the celebration of the ,passover requires more than ordinary wisdom1 we are taught both by the ,holy ,scripture and by the tradition of the ,fathers1 who1 when assembled at the ,nicene ,synod1 in addition to their true and admirable decrees concerning the ,faith1 formed also for the above-mentioned celebration a plan for nineteen years with the aid of the most skilful calculators1 and constituted a sort of cycle to serve as a pattern for subsequent years4 ,this cycle they called the nineteen years' cycle#abg1 their aim being that we should not waver in uncertain and ungrounded opinions on such a celebration1 but ascertain the true method and so ensure such concurrence of the affections of all1 that the sacrifice for the ,lord's ,resurrection should be offered every where on the same night4 ,sidenote3 ,s4 ,luke xxii4 #g-ab4 #b4 ,my ,lords and brethren most beloved1 we ought not so far to deviate from truth1 or to be of such varying and wandering minds1 as to the obligation of this celebration having been imposed upon all ,christians3 since our ,lord ,himself selected the day to celebrate it upon1 which agreed with the method of the true observance4 ,for it is written3 ,then came the day when the ,passover must be killed4 ,and ,he sent ,peter and ,john1 saying1 ,go and prepare us the ,passover that we may eat4 ,and they said unto ,him1 ,where wilt ,thou that we prepare8 ,and ,he said unto them1 ,behold when ye are entered into the city1 there shall a man meet you1 bearing a pitcher of water3 follow him into the house where he entereth in4 ,and ye shall say unto the goodman of the house1 the ,master saith unto thee1 ,where is the guest-chamber1 where ,i shall eat the ,passover with ,my disciples8 ,and he shall shew you a large upper room1 there make ready4 ,sidenote3 ,gal4 iv4 #aj1 #aa4 #c4 ,we observe then that we ought not to go down to places in the earth1 but to seek a large upper room furnished1 for us to celebrate the ,lord's ,passover4 ,for we ought to wash our senses1 so to speak1 with the spiritual water of the everlasting fountain1 and maintain the rule of the devout celebration1 and not follow common notions and go in quest of days according to the moon1 whereas the ,apostle says1 ,ye observe days1 and months1 and times1 and years4 ,i am afraid of you1 lest ,i have bestowed upon you labour in vain4 ,for it is sure to be injurious#abh4 ,sidenote3 ,ps4 cxviii4 #bd4 ,sidenote3 ,ib4 lxxxix4 #cf1 #cg4 #d4 ,but it is one thing to observe them after the heathen fashion1 so as to decide on what day of the moon you are to attempt anything1 for instance1 that you should avoid the fifth#abi and begin no work upon it1 and to recommend different points in the moon's course for commencing employments1 or to avoid certain days1 as many are in the habit of avoiding days called #8following'#acj or the ,egyptian days3 it is another thing to turn the observance of a religious mind to the day of which it is written1 ,this is the day which the ,lord hath made4 ,for although it is written that the ,lord's ,passover ought to be celebrated on the fourteenth day of the first month1 and we ought to look for what is truly the fourteenth moon#aca for celebrating the course of our ,lord's ,passion1 still we can understand from this that to fix such a solemnity there is required either the perfection of the ,church1 or the fulness of clear faith1 as the ,prophet said when he spoke of the ,son of ,god1 that his throne is as the sun before me1 and as the perfect moon1 it shall remain for ever4 ,sidenote3 ,s4 ,john xvii4 #a4 ,sidenote3 ,s4 ,luke xiii4 #cb4 #e4 ,hence it is that our ,lord ,himself also1 when ,he had performed ,his wonderful works upon the earth1 as if the faith of human minds were now established1 observed that it was the time of ,his ,passion1 saying1 ,father1 the hour is come1 glorify ,thy ,son1 that ,thy ,son also may glorify ,thee4 ,for ,he teaches elsewhere that ,he sought this glory of celebrating ,his ,passion1 where ,he says1 ,go ye1 and tell that fox1 ,behold1 ,i cast out devils1 and ,i do cures to-day and to-morrow1 and the third day ,i am perfected4 ,in them indeed is ,jesus perfected1 who begin to be perfect1 that with their faith they may believe on the fulness of ,his ,divinity and ,his ,redemption4 ,sidenote3 ,ps4 cxix4 #abf4 ,sidenote3 ,eccl4 iii4 #a4 ,sidenote3 ,jerem4 viii4 #g4 ,sidenote3 ,isaiah i4 #c4 #f4 ,therefore we seek out both the day and the hour1 as the ,scripture teaches us4 ,the prophet ,david also says1 ,it is time for thee1 ,lord1 to work1 when he sought understanding to know the testimonies of the ,lord4 ,the ,preacher also saith1 ,to every thing there is a season2 ,jeremy exclaims1 ,the turtle and the swallow and the sparrows of the ground observe the time of their coming4 ,but what can appear more evident than that it is of the ,passion of our ,lord that it is said1 ,the ox knoweth his owner1 and the ass his master's crib8 ,let us then acknowledge this crib of our ,master1 wherein we are nourished1 fed1 and refreshed4 ,sidenote3 ,isa4 xlix4 #h4 ,sidenote3 #b ,cor4 vi4 #b4 #g4 ,we ought therefore especially to know this time1 at which over the universal world the accordant prayers of the sacred night are to be poured forth2 for prayers are commended by season also1 as it is written1 ,in an acceptable time have ,i heard thee1 and in a day of salvation have ,i helped thee4 ,this is the time of which the ,apostle said1 ,behold1 now is the accepted time1 behold1 now is the day of salvation4 #h4 ,accordingly1 since1 even after the calculations of the ,egyptians1 and the definitions of the church of ,alexandria1 and also of the ,bishop of the church of ,rome1 several persons are still waiting my judgement by letter1 it is needful that ,i should write what my opinion is about the day of the ,passover4 ,for though the question which has arisen is about the approaching ,paschal day1 yet we state what we think should be maintained for all subsequent time1 in case any question of the kind should come up4 ,sidenote3 ,exod4 xiii4 #d4 ,sidenote3 ,exod4 xii4 #b4 ,sidenote3 ,lev4 xxiii4 #e4 #i4 ,but there are two things to be observed in the solemnity of the passover1 the fourteenth moon1 and the first month1 which is called the month of the new fruits#acb4 ,therefore that we may not appear to be departing from the ,old ,testament1 let us recite the words of the section concerning the day of celebrating the ,passover4 ,moses warns the people1 saying that they must keep the month of the new fruits1 proclaiming that it is the first month1 for he says1 ,this month shall be unto you the beginning of months2 it shall be the first month of the year to you1 and thou shalt offer the ,passover of the ,lord thy ,god on the fourteenth day of the first month4 ,sidenote3 ,s4 ,john i4 #ag4 ,sidenote3 ,s4 ,matt4 v4 #ag4 #aj4 ,the law was given by ,moses1 but grace and truth came by ,jesus ,christ4 ,he therefore1 ,who spake the law1 afterwards coming by the ,virgin in the last times1 accomplished the fulness of the ,law1 for ,he came not to destroy the ,law but to fulfil it1 and ,he celebrated the ,passover in the week in which the fourteenth moon was the fifth day of the week1 and then on that very day1 as what is said before teaches us1 ,he ate the ,passover with his disciples3 but on the following day1 on the sixth day of the week1 ,he was crucified on the fifteenth moon4 ,but the sixteenth moon was the ,sabbath which was an high day1 and so on the seventeenth moon ,he rose again from the dead4 ,sidenote3 ,ps4 cxviii4 #bd4 #aa4 ,we must then keep this law of ,easter1 not to keep the fourteenth day as the day of the ,resurrection1 but rather as the day of the ,passion1 or at least one of the next preceding days1 because the feast of the ,resurrection is kept on the ,lord's day2 and on the ,lord's day we cannot fast2 for we rightly condemn the ,manichans for their fast upon this day4 ,for it is unbelief in ,christ's ,resurrection1 to appoint a rule of fasting for the day of the ,resurrection1 since the ,law says that the ,passion is to be eaten with bitterness#acc1 that is1 with grief1 because the ,author of ,salvation was slain by so great a sacrilege on the part of men2 but on the ,lord's day the ,prophet teaches us that we should rejoice1 saying1 ,this is the day which the ,lord hath made3 let us rejoice and be glad in it4 #ab4 ,therefore it is fit that not only the day of the ,passion1 but also that of the ,resurrection be observed by us1 that we may have a day both of bitterness and of joy2 fast on the one1 on the other be refreshed4 ,consequently1 if the fourteenth moon of the first month fall1 as will be the case next time1 on the ,lord's day1 inasmuch as we ought neither to fast on the ,lord's day1 nor on the thirteenth moon which falls on the ,sabbath-day to break the fast1 which must especially be observed on the day of the ,passion1 the celebration of ,easter must be postponed to the next week4 ,for the fifteenth day of the month follows1 on which ,christ suffered1 and it will be the second day of the week4 ,the third day of the week will be the sixteenth moon1 on which our ,lord's ,flesh rested in the tomb2 and the fourth day of the week will be the seventeenth moon on which our ,lord rose again4 ,sidenote3 ,s4 ,john ii4 #ai4 #ac4 ,when therefore these three sacred days run as they do next time into the further week1 within which three days ,he both suffered and rested and rose again1 of which three days ,he says1 ,destroy this temple1 and in three days ,i will raise it up1 what can bring us trouble or doubt8 ,for if it raises a scruple that we do not on the fourteenth moon celebrate the particular day either of ,his ,passion or ,resurrection1 we may remember that our ,lord ,himself did not suffer on the fourteenth moon1 but on the fifteenth1 and on the seventeenth ,he rose again4 ,but if any are troubled at our passing over the fourteenth moon1 which falls upon the ,lord's day1 that is the #ahth of ,april1 and recommending its celebration on the following ,lord's day1 there is this authority for doing so4 #ad4 ,in times lately past1 when the fourteenth moon of the first month fell on the ,lord's day1 the solemnity was celebrated on the ,lord's day next ensuing4 ,but in the eighty-ninth year of the ,era of ,diocletian#acd1 when the fourteenth moon was on the #bdth of ,march1 ,easter was kept by us on the last day of ,march4 ,the ,alexandrians and ,egyptians also1 as they wrote themselves1 when the fourteenth day of the moon fell on the #bhth day of the month ,phamenoth1 kept ,easter on the fifth day of the month ,pharmuthi1 which is the last day of ,march1 and so agreed with us4 ,again in the ninety-third year of the ,era of ,diocletian1 when the fourteenth moon fell on the fourteenth day of the month ,pharmuthi1 which is the #ith of ,april1 and was the ,lord's day1 ,easter was kept on the ,lord's day1 the #bast day of ,pharmuthi1 or according to us on the #afth of ,april4 ,wherefore since we have both reason and precedent1 nothing should disturb us upon this head4 ,sidenote3 ,deut4 xvi4 #a4 #ae4 ,there is yet this further point that seems to require explanation1 that several persons think that we shall be keeping ,easter in the second month1 whereas it is written1 ,keep the first month1 the month of new fruits4 ,the case however cannot occur that any should keep ,easter out of the month of the new fruits1 except those who keep the fourteenth moon so strictly to the letter1 that they will not celebrate their ,easter on any day but that4 ,moreover the ,jews are going to celebrate the approaching ,passover in the twelfth and not in the first month1 viz4 on the #bjth of ,march according to us1 but according to the ,egyptians on the twenty-fourth day of the month ,phamenoth1 which is not the first month but the twelfth1 for the first month of the ,egyptians is called ,pharmuthi1 and begins on the #bgth of ,march and ends on the #beth of ,april4 ,therefore according to the ,egyptians we shall keep ,easter ,sunday in the first month1 that is1 on the #beth of ,april1 which is the thirtieth day of the month ,pharmuthi4 #af4 ,nor do ,i consider it unreasonable to borrow a precedent for observing the month from the country in which the first ,passover was celebrated4 ,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 month1 if one observes it diligently2 and they rightly kept the very month of the new fruits1 for in ,egypt it is in this the first month that the new corn is cut3 and this month is the first in respect of the crops of the ,egyptians and first according to the ,law1 but the eighth according to our custom1 for the indiction begins in the month of ,september4 ,the first of ,april therefore is in the eighth month4 ,but the month begins not according to vulgar usage1 but according to the custom of learned men1 from the day of the equinox1 which is the #bast of ,march1 and ends on the #bast of ,april4 ,therefore the days of ,easter have been generally kept as much as possible within these thirty-one#ace days4 #ag4 ,but after keeping ,easter ,sunday six years ago#acf on the #bast of ,april1 that is on the thirtieth day of the month according to our reckoning1 we have no reason to be distressed if this next time also we are to keep it on the thirtieth day of the month ,pharmuthi4 ,if any one think that it is the second month1 because ,easter ,sunday will be on the third day from the completion of the month 7but this appears to be completed on the #bast of ,april7 he should consider that the fourteenth moon1 which is our object1 will fall on the #ahth of ,april and thus within the regular counting of the month4 ,but what the law requires is that the day of the ,passion should be kept within the first month1 the month of new fruits4 ,sidenote3 #a ,cor4 v4 #g4 ,sidenote3 ,exod4 xii4 #ah4 ,lev4 xxiii4 #e4 ,num4 xxviii4 #af4 #ah4 ,the method then is satisfactory as far as the complete course of the moon is concerned1 inasmuch as three more days remain to complete the month4 ,easter then does not pass on into another month1 since it will be kept within the same month1 that is1 the first4 ,but that it is not fit that we should be tied to the letter1 not only does the customary method of keeping ,easter of itself instruct us1 but the ,apostle too teaches us1 when he says1 ,christ our ,passover is sacrificed4 ,the passage also which has been cited teaches us that we are not to follow the letter1 for thus it runs3 ,and thou shalt sacrifice the ,passover to the ,lord thy ,god on the fourteenth day of the first month#acg4 ,he uses the word #8day' in the place of #8moon2' and so the most skilful according to the law calculate the month by the moon's course1 and since the moon's course1 that is the first day1 may begin with more than one of the nones1 you perceive that the nones of ,may do still admit of being reckoned in the first month of the new fruits4 ,therefore even according to the judgement of the law this is the first month4 ,to conclude1 the ,greeks call the moon 1 owing to which they call the months in ,greek 1 and the ordinary usage of foreign nation employs moon in the sense of day4 ,sidenote3 ,exod4 xii4 #e-h4 ,sidenote3 ,exod4 xii4 #aa-ad4 #ai4 ,but even the ,lessons of the ,old ,testament shew that different days are to be observed for the ,passion and ,resurrection3 for there it runs1 ,your lamb shall be without blemish1 a male of the first year3 ye shall take it out from the sheep or from the goats2 and ye shall keep it up until the fourteenth day of the same month1 and the whole assembly of the congregation of ,israel shall kill it in the evening4 ,and they shall take of the blood1 and strike it on the two side posts1 and on the upper door post of the house wherein they shall eat it4 ,and they shall eat the flesh in that night1 roast with fire1 and further on1 ,and ye shall eat it with anxiety#ach3 it is the ,lord's ,passover4 ,for ,i will pass through the land of ,egypt this night1 and will smite all the first-born in the land of ,egypt1 both man and beast2 and in all the land of ,egypt#aci will ,i execute vengeance3 ,i am the ,lord4 ,and the blood shall be to you for a token in the houses where ye are2 and ,i will see the blood and ,i will protect you and the plague of extermination shall not be on you4 ,and ,i will smite the land of ,egypt1 ,and this day shall be unto you for a memorial2 and ye shall keep it a feast to the ,lord throughout your generations3 ye shall keep it a feast by an ordinance for ever4 ,sidenote3 #a ,s4 ,john ii4 #ah4 ,sidenote3 ,exod4 xii4 #bi4 ,sidenote3 ,ib4 #ca4 ,sidenote3 ,ib4 #cc4 #bj4 ,we observe that the day of the ,passion is marked out as a fast1 for the lamb is to be slain at the evening3 though we might understand by evening the last time1 according to ,john who says1 ,children1 it is the last time4 ,but even according to the mystery1 it is plain that it was killed in the evening1 when darkness immediately took place1 and true fasting is to be observed on that day1 for thus shall ye eat it with anxiety3 but anxiety belongs to those who fast4 ,but on the day of the ,resurrection there is the exultation of refreshment and joy1 on which day the people appears to have gone out of ,egypt1 when the first-born of the ,egyptians had been killed4 ,and this is shewn more evidently by what follows1 wherein the ,scripture says1 that after the ,jews kept the ,passover as ,moses ordered1 ,it came to pass that at midnight the ,lord smote all the first-born in the land of ,egypt from the first-born of ,pharaoh4 ,and ,pharaoh called for ,moses and ,aaron by night1 and said1 ,rise up1 and get you forth from among my people1 both ye and the children of ,israel1 and go serve the ,lord4 ,and the ,egyptians were urgent upon the people1 that they might send them out of the land in haste4 ,eventually the ,israelites went in such manner1 that they had not opportunity to leaven their dough1 for the ,egyptians thrust them out1 and would not wait for them to take the preparation they had made for themselves for the way4 ,sidenote3 #a ,cor4 x4 #b4 #ba4 ,we have made it clear then that the day of the ,resurrection ought to be observed after the day of the ,passion1 and that this day of the ,resurrection ought not to be on the fourteenth moon1 but later1 as the ,old ,testament says1 because the day of the ,resurrection is that on which the people going out of ,egypt1 after being baptized1 as the ,apostle says1 in the sea and in the cloud1 overcame death1 receiving spiritual bread1 and drinking spiritual drink from the rock3 and further that the ,lord's ,passion cannot be celebrated on the ,lord's day1 and that if the fourteenth moon should fall upon the ,lord's day1 that another week ought to be added1 as was done in the seventy sixth year#adj of the era of ,diocletian4 ,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 ,pharmuthi1 which is the #bcrd of ,april4 ,and both the course of the moon and the reason of the case concur in recommending this1 for next ,easter is to be kept on the twenty first moon1 for to that day its range has commonly extended4 ,sidenote3 ,col4 iv4 #c4 ,sidenote3 ,ps4 cxli4 #c4 ,sidenote3 #a ,cor4 v4 #h4 #bb4 ,since therefore so many indications of truth are combined1 let us after the example of our fathers celebrate the festival of our general ,salvation with joy and exultation1 colouring our side posts1 between which is the door of the word which the ,apostle wishes to be opened unto him1 with faith in the ,lord's ,passion4 ,of this door ,david also says1 ,set a watch1 ,o ,lord1 before my mouth2 keep the door of my lips1 that we may speak of nothing but the ,blood of ,christ1 whereby we have conquered death1 whereby we are redeemed4 ,let the sweet odour of ,christ burn in us4 ,to ,him let us listen1 on ,him let us turn the eyes both of mind and body1 admiring ,his works1 proclaiming ,his blessings2 over the threshold of our door let the confession of holy ,redemption shine resplendent4 ,let us with fervent spirit keep the holy ,feast1 in the unleavened bread of sincerity and truth1 and singing in pious doctrine with one accord the ,glory of the ,father and of the ,son and the undivided ,majesty of the ,holy ,spirit4 ,,letter ,,xxiv4 ,a4,d4 #chg4 ,s4 ,,ambrose here reports the result of his second mission to ,maximus in behalf of ,justina and her son ,valentinian the #bnd4 ,he had before gone1 as he mentions in this letter1 immediately after the murder of ,gratian1 ,a4,d4 #chc1 and had then1 at much risk to himself1 done them good service1 and been mainly instrumental in securing peace1 and inducing ,maximus to abstain from invading ,italy1 and to leave ,valentinian in possession of a share of the ,empire4 ,now it seemed certain that ,maximus was preparing to cross the ,alps and deprive ,valentinian of his dominions and probably of his life1 and once more ,justina and her son seek the aid of the great ,bishop1 whom they had so cruelly persecuted during the peace he had procured for them4 ,it is very striking to see the persecutors thus reduced to be suppliants of their victim1 and the good ,bishop at once rendering them the service which they sought4 ,he writes this report while on his way back1 and sends it before him1 that ,valentinian and his mother might learn the truth at once1 and lose no time in making preparation to meet their danger4 ,he was commissioned to induce ,maximus to maintain peace1 and to restore the body of ,gratian for burial at ,milan4 ,s4 ,ambrose was less successful in this embassy than in the former one1 and ,justina and ,valentinian had to escape to the ,east and put themselves under the protection of ,theodosius1 who took up arms in their behalf1 and marched to the ,west1 defeated and captured ,maximus at ,aquileia1 and had him put to death1 and so restored ,valentinian to the ,empire of all the ,west1 ,a4,d4 #chh4 ,s4 ,ambrose cannot have started on his mission till after ,easter1 as this was the year in which he baptized ,s4 ,augustine4 ,,ambrose ,,to ,,the ,,emperor ,,valentinian4 #a4 ,,of my fidelity in my former mission you were so well assured as to require from me no account of it4 ,indeed the very fact that ,i was detained some days in ,gaul sufficiently proved that ,i had made no promises acceptable to ,maximus1 nor agreed to any measures which inclined to what was pleasing to him rather than to the establishment of peace4 ,and again1 had you not approved of my first mission you would not have committed to me a second4 ,but since as ,i was on the point of retiring he laid upon me the necessity of a discussion with him1 ,i have thought it best to address to you in this letter an account of my mission1 for fear any one should give you an account which mingled truth with falsehood1 before my return could declare to you the truth in its perfect and sincere characters4 #b4 ,the day after ,i reached ,trves ,i presented myself at the palace2 a ,gaul came out to receive me1 who was the ,emperor's ,chamberlain1 and one of the royal eunuchs4 ,i requested an audience2 he enquired whether ,i had your ,majesty's commission3 ,i replied that ,i had4 ,he said that ,i could only be heard in the ,consistory4 ,i answered that this was not usual for ,bishops1 and at all events that there were matters whereon ,i required serious conference with his master4 ,to be brief2 he consulted his master1 and brought back the same answer1 so that it was plain that the former had originated with his will4 ,i said that such a course was inconsistent with the office ,i bore1 but that ,i would not shrink from the duty ,i had undertaken1 and that more especially in your service1 and as it really was to support your brotherly affection1 ,i was glad to humble myself4 #c4 ,as soon as he had taken his seat in the ,consistory ,i entered2 he rose to give me the kiss of peace4 ,i stood among the members of the ,consistory2 some of them urged me to go up the steps1 and he himself invited me4 ,i replied1 #8,why do you offer a kiss to one whom you do not acknowledge#ada8 for had you acknowledged me you would not have seen me here4' #8,you are excited1 ,bishop1' said he4 #8,it is not anger1' ,i said1 #8that ,i feel1 but shame at appearing in a place unsuited to me4' #8,yet on your first mission1' he said1 #8you entered the ,consistory4' #8,true1' ,i replied1 #8but the blame rests on him who summoned1 not on me who entered4' #8,why1' said he1 #8did you then enter8' #8,because1' ,i replied1 #8,i was then suing for peace on behalf of one who was inferior to you1 but ,i now appear for your equal4' #8,by whose favour1' said he1 #8is he my equal8' #8,by that of ,almighty ,god1 who has maintained ,valentinian in the empire ,he bestowed on him4' #d4 ,at length he broke out1 #8,it is you who have cajoled me1 you and the wretch ,bauto1 who wished by setting up a boy to acquire sovereignty for himself1 who also brought barbarians upon me2 as if ,i also had not those whom ,i could bring1 seeing ,i have so many barbarians in my service and pay4 ,but had ,i not been withheld at the time of your arrival1 who could have resisted me and my power8' ,sidenote3 ,isa4 i4 #ag4 ,sidenote3 ,ps4 lxviii4 #e4 #e4 ,i answered mildly1 #8,you need not be excited1 for there is no occasion for excitement2 listen rather with patience to the reply which ,i have to make4 ,my reason for coming is1 that you have declared that on my first mission you trusted me and were deceived by me4 ,it is a glory to me to have done this for the safety of an orphan ,emperor1 for whom rather than orphans ought we bishops to protect8 ,for it is written1 ,relieve the oppressed1 judge the fatherless1 plead for the widow2 and in another place1 father of the fatherless1 and a judge of the widows4' #f4 ,but ,i will not make a boast of my services to ,valentinian4 ,to speak the truth1 when did ,i oppose your legions1 and resist your descent upon ,italy8 ,by what works1 by what armies1 with what forces8 ,did ,i block up against you the passes of the ,alps with my body8 ,would that this were in my power1 then ,i should not fear this allegation1 nor your charges4 ,by what promises did ,i beguile you into a consent to peace8 ,did not ,count ,victor1 whom you had sent to request peace1 meet me within the frontier of the provinces of ,gaul1 near the city of ,mayence8 ,wherein then did ,valentinian deceive you1 whom you asked to grant you peace before he himself asked for it8 ,wherein did ,bauto deceive you1 who shewed fidelity to his ,emperor8 ,did he do so by not betraying his own master8 #g4 ,wherein have ,i circumvented you8 ,was it when1 on my first arrival1 on your saying that ,valentinian ought to have come to you as a son to a father1 ,i answered that it was not reasonable for a boy with his widowed mother to cross the ,alps in severe winter weather1 or without his mother be exposed under critical circumstances to such a journey8 ,my business was to bring a message concerning peace1 not to make any promise of his coming3 it is certain that ,i have given no pledge of that1 concerning which ,i had received no commands1 and that ,i did not make any promise whatever1 for you said1 #8,let us wait to see what answer ,victor will bring back4' ,but it is well known that he arrived at ,milan while ,i was detained here1 and that his request was refused4 ,it was only about peace that we felt a common zeal1 not about the ,emperor's arrival2 whose coming ought not to have been required4 ,i was present when ,victor returned4 ,how then did ,i meet ,valentinian8 ,the emissaries who were sent a second time into ,gaul to say that he would not come1 found me at ,valence in ,gaul4 ,the soldiers of either party1 sent to guard the mountain passes1 ,i met on my return4 ,what armies of yours did ,i then recall8 what eagles did ,i turn back from ,italy8 what barbarians did ,count ,bauto send against you8 #h4 ,and what wonder if ,bauto1 whose native country lies beyond the ,rhine1 had done so1 when you yourself threaten the ,roman ,empire with barbarian allies1 and with troops from beyond the military frontier1 whose commissariat was supplied by the taxes of the provinces8 ,but consider what a difference there is between your threats and the mildness of the young ,emperor ,valentinian4 ,you insisted on making an incursion into ,italy accompanied by armies of barbarians1 ,valentinian turned back the ,huns and ,alans on their approach to ,italy through the territory of the ,germans4 ,what need for displeasure is there if ,bauto set the barbarians at variance with each other8 ,while you were employing the ,roman forces1 while he was presenting himself to oppose you on both sides1 the ,juthungi#adb in the very heart of the ,roman ,empire were laying ,rhtia waste1 and so the ,huns were called in against the ,juthungi4 ,and yet when he was attacking the country of the ,alemanni on your frontier1 and was already threatening the provinces of ,gaul with the near approach of danger1 he was obliged to relinquish his triumphs1 lest you should be alarmed4 ,compare the acts of the two2 you caused the invasion of ,rhtia1 ,valentinian by his gold has regained peace for you4 #i4 ,look too at the man#adc who now stands at your right hand1 whom ,valentinian1 when he had the opportunity of avenging his grief1 sent back to you loaded with honours4 ,he had him in his own territory1 and yet restrained his hand3 even when he received the tidings of his brother's death1 he restrained his natural feelings1 and abstained from retaliation1 where the relationship was the same1 though the rank was not4 ,compare therefore1 yourself being judge1 the two actions4 ,he sent back your brother alive2 do you restore to him his brother at least now that he is dead4 ,why do you refuse to him his relation's remains1 when he refused not to you those who would assist you against him8 #aj4 ,but you allege that you are alarmed lest the grief of the troops should be renewed by the return of these remains4 ,will they then defend after death one whom they deserted in life8 ,why do you fear him now he is dead1 whom1 when you might have saved him1 you slew8 #8,it was my enemy' you say1 #8that ,i have slain4' ,it was not he that was your enemy1 but you that were his4 ,he is no longer conscious of my advocacy1 do you consider the case yourself#add4 ,if any one were to think of setting up a claim to the empire in these parts against you1 ,i ask whether you would deem yourself to be his enemy1 or him to be yours8 ,if ,i mistake not1 it is the part of an usurper to excite war1 of an ,emperor to defend his rights4 ,will you then withhold even the body of him whom you ought not to have slain8 ,let ,valentinian have at least the remains of his brother as a pledge of your peaceful intentions4 ,how moreover will#ade you assert that you did not command him to be slain1 when you forbid him to be buried8 ,will it be believed that you did not grudge him life1 when you even grudge him burial8 #aa4 ,but to return to myself4 ,i find that you complain of the followers of ,valentinian betaking themselves to the ,emperor ,theodosius rather than to yourself4 ,but what could you expect1 when you called for punishment on the fugitives1 and put to death those who were taken1 ,theodosius on the other hand loaded them with gifts and honours4 #8,whom1' said he1 #8have ,i slain8' #8,vallio1' ,i replied4 #8,and what a man1 what a soldier6 ,was it then a just cause of death1 that he maintained his fidelity to his ,emperor8' #8,i gave no orders1' said he1 #8for his death4' #8,we have heard1' ,i replied1 #8that the order was given for him to be put to death4' #8,nay1' said he1 #8had he not laid violent hands on himself ,i had ordered him to be taken to ,cabillonum#adf and there burnt alive4' #8,yes1' ,i replied1 #8and that was why it was believed that you had put him to death4 ,and who could suppose that he would himself be spared1 when a valiant warrior1 a faithful soldier1 a valuable comrade was thus slain8' ,at that time1 on taking my leave1 he said he was willing to treat4 #ab4 ,but afterwards on finding that ,i would not communicate with the ,bishops who communicated with him1 or who sought the death of any one1 even though they were heretics#adg1 he grew angry and bade me depart without delay4 ,and ,i1 although many thought ,i should be waylaid1 set forth gladly1 grieving only that the aged ,bishop ,hyginus1 now almost at his last gasp1 was being carried into exile4 ,and when ,i appealed to his guards against their suffering the old man to be driven out without a curtain or a pillow to rest upon1 ,i was driven forth myself4 #ac4 ,such is the account of my mission4 ,farewell1 your ,majesty1 and be well on your guard against a man who conceals war under the cloak of peace4 ,,letter ,,xxv4 ,,that this and the following letter were addressed to the same person is clear from their contents1 especially from the commencement of ,letter xxvi4 ,whether ,studius and ,irenus were two names of the same person1 as the ,benedictines suggest1 or whether there is any error in either title1 cannot be ascertained for certain4 ,is it not most probable that the name of ,irenus1 to whom a long series of letters follows1 has been affixed to one immediately preceding them by mistake1 and that we should put #8,studio' for #8,ireno' at the head of xxvi8 ,the letter deals briefly with the question which ,studius1 a layman apparently and a judge1 puts to ,s4 ,ambrose1 whether he did violence to his duty as a ,christian in sentencing criminals to death4 ,s4 ,ambrose replies that it is lawful1 but recommends merciful dealing wherever possible1 in hope of amendment of life4 ,,ambrose ,,to ,,studius4 ,sidenote3 ,rom4 xiii4 #d4 ,i ,,recognize in your application to me a pure intention of mind1 zeal for the faith1 and fear of our ,lord ,jesus ,christ4 ,and indeed ,i should fear to reply to it1 being checked on the one hand by the obligation of the trust committed to you for the maintenance of the laws1 and on the other by claims of mercy and clemency1 had you not in this matter the ,apostle's authority that he who judgeth beareth not the sword in vain1 for he is the avenger of ,god1 upon him that doeth evil4 #b4 ,but although you knew this1 it was not without reason that you have thought fit to make the enquiry4 ,for some there are1 although out of the pale of the ,church#adh1 who will not admit to the divine ,mysteries those who have deemed it right to pass sentence of death on any man4 ,many too abstain of their own accord1 and are commended1 nor can we ourselves but praise them1 although we so far observe the ,apostle's rule as not to dare to refuse them ,communion4 #c4 ,you see therefore both what power your commission gives you1 and also whither mercy would lead you2 you will be excused if you do it1 and praised if you do it not4 ,should you feel unable to do it1 and are unwilling to afflict the criminal by the horrors of a dungeon1 ,i shall1 as a priest1 the more commend you4 ,for it may well be that when the cause is heard1 the criminal may be reserved for judgment1 who afterwards may ask for pardon for himself1 or at any rate may suffer what is called mild confinement in prison4 ,even heathen are1 ,i know1 wont to boast that they have borne back their axes from their provincial government unstained by blood4 ,and if heathen do this what ought ,christians to do8 ,sidenote3 ,s4 ,matt4 v4 #bg4 ,sidenote3 ,jer4 xxii4 #bi1 #cj4 #d4 ,but in all these matters let our ,saviour's answer suffice for you4 ,the ,jews apprehended an adultress and brought her to the ,saviour1 with the insidious intent that if ,he were to acquit her ,he might seem to destroy the law1 though ,he had said1 ,i am not come to destroy1 but to fulfil the law1 and on the other hand1 were ,he to condemn her1 ,he might seem to be acting against the purpose of ,his coming4 ,wherefore the ,lord ,jesus1 foreseeing this1 stooped down and wrote upon the earth4 ,and what did ,he write but that word of the prophet1 ,o ,earth1 ,earth1 ,write these men deposed#adi1 which is spoken of ,jeconiah in the prophet ,jeremiah4 ,sidenote3 ,s4 ,john viii4 #h4 ,sidenote3 ,ib4 #i4 #e4 ,when the ,jews interrupt ,him1 their names are written in the earth1 when the ,christians draw near1 the names of the faithful are written not on the earth but in heaven4 ,for they who tempt their ,father1 and heap insult on the ,author of salvation1 are written on the earth as cast off#aej by their ,father4 ,when the ,jews interrupt ,him1 ,jesus stoops ,his head1 but not having where to lay ,his head1 ,he raises it again1 is about to give sentence1 and says1 ,let him that is without sin cast the first stone at her4 ,and again ,he stooped down and wrote on the ground4 #f4 ,when they heard this they began to go out one by one beginning at the eldest1 and this either because they who had lived longest had committed most sins1 or because1 as being most sagacious1 they were the first to comprehend the force of ,his sentence1 and though they had come as the accusers of another's sins1 began rather to lament their own4 ,sidenote3 ,s4 ,john viii4 #aj1 #aa4 #g4 ,so when they departed ,jesus was left alone1 and lifting up ,his head1 ,he said to the woman1 ,woman1 where are those thine accusers8 hath no man condemned thee8 ,she said1 ,no man1 ,lord4 ,and ,jesus said unto her1 ,neither do ,i condemn thee1 go1 and sin no more4 ,being the ,redemption1 ,he refuses to condemn her1 being the ,life ,he restores her1 being the ,fountain ,he washes her4 ,and since ,jesus1 when ,he stoops down stoops that ,he may raise up the fallen1 ,he says1 as the ,absolver of sins1 ,neither do ,i condemn thee4 #h4 ,here is an example for you to follow1 for it may be that there is hope of amendment for this guilty person2 if he be yet unbaptized1 that he may receive remission1 if baptized that he may do penance#aea1 and offer up his body for ,christ4 ,see how many roads there are to salvation6 #i4 ,this is why our ancestors thought it better to be indulgent towards ,judges2 that by the terror of their sword the madness of crime should be repressed1 and no encouragement given to it4 ,for if ,communion were denied to ,judges1 it would seem like a retribution on their punishment of the wicked4 ,our ancestors wished then that their clemency should proceed from their own free-will and forbearance1 rather than from any legal necessity4 ,farewell1 and love us1 as we on our part love you4 ,,letter ,,xxvi4 ,,that this letter is addressed to the same person as the preceding1 in spite of the discrepancy in the address1 is clear from the first sentence 7,see ,introd4 to xxv474 ,it resumes the subject1 and dwells in detail on the example of our ,lord's dealing with the woman taken in adultery4 ,,ambrose ,,to ,,iren,,us4 ,,studius8 #a4 ,,although in my previous letter ,i have resolved the question which you proposed to me1 ,i will not refuse your request1 my son1 that ,i would somewhat more fully state and express my meaning4 #b4 ,much agitated has ever been the question1 and very famous this acquittal of that woman who in the ,gospel according to ,john was brought to ,christ accused of adultery4 ,the stratagem which the equivocating ,jews devised was this1 that in case of the ,lord ,jesus acquitting her contrary to the ,law1 ,his sentence might be convicted of being at variance with the ,law1 but if she were to be condemned according to the ,law1 the ,grace of ,christ might seem to be made void4 #c4 ,and still more warm has the discussion become1 since the time that bishops#aeb have begun to accuse those guilty of the most heinous crimes before the public tribunals1 and some even to urge them to the use of the sword and of capital punishment1 while others again approve of such kind of accusations and of blood-stained triumphs of the priesthood4 ,for those men say just the same as did the ,jews1 that the guilty ought to be punished by the public laws1 and therefore that they ought also to be accused by the priests before the public tribunals1 who1 they assert1 ought to be punished according to the laws4 ,the case is the same1 though the number is less1 that is to say1 the question as to judgment is similar1 the odium of the punishment is dissimilar4 ,christ would not permit one woman to be punished according to the ,law2 they assert that too small a number has been punished4 ,sidenote3 ,s4 ,john x4 #cj4 ,sidenote3 ,ib4 vii4 #af4 ,sidenote3 ,ib4 viii4 #bj4 ,sidenote3 ,s4 ,luke xxi4 #b4 #d4 ,but in what place does ,christ give this decision8 ,for ,he generally vouchsafed to adapt ,his discourses to the character of the place wherein ,he was teaching ,his disciples#aec4 ,for instance while walking in the porch of ,solomon1 that is1 of the ,wise man1 ,he said1 ,i and ,my ,father are ,one2 and in ,god's ,temple ,he said1 ,my doctrine is not ,mine1 but ,his that sent ,me4 ,it was in the ,temple also that ,he gave the sentence of which we now speak1 for in the verse following it is thus written1 ,these words spake ,jesus in the treasury1 as ,he taught in the ,temple1 and no man laid hands on ,him4 ,what is the ,treasury8 ,it is the place of offering for the faithful1 the bank of the poor1 the refuge of the needy1 near which ,christ sat1 when1 according to ,luke1 ,he declared that the widow's two mites were to be preferred to the gifts of the rich1 thus bearing ,divine testimony to a zealous and cordial charity as preferable to the offerings of an affluent munificence4 ,sidenote3 ,ib4 x4 #ce4 #e4 ,now let us consider what ,he ,who passed such a judgment as this contributed when sitting near the ,treasury1 for not without a purpose did ,he prefer the woman who threw in two mites4 ,precious was her poverty1 and rich in the mystery of faith4 ,these are the same two pieces of money which the ,samaritan in the ,gospel left with the host in order to cure the wounds of the man who had fallen among thieves4 ,so too this woman1 outwardly a widow1 but mystically representing the ,church1 thought it right to cast into the sacred ,treasury this gift whereby the wounds of the poor might be healed and the hunger of the strangers satisfied4 ,sidenote3 ,ps4 xi4 #g4 #f4 ,now then it behoves you spiritually to consider what ,christ bestows2 for ,he distributed among the people silver tried by the fire of the heavenly oracles1 and to the desires of the people ,he told out money stamped with the ,royal image4 ,no one could give more than ,he ,who gave all4 ,he satisfied the hungry1 ,he replenished the needy1 ,he enlightened the blind1 ,he redeemed the captives1 ,he raised the palsied1 ,he restored the dead1 nay1 what is more1 ,he gave absolution to the guilty and forgave their sins4 ,these are the two pence which the ,church cast in1 after having received them from ,christ4 ,and what are the two pence but the price of the ,new and ,old ,testament8 ,the price of the ,scripture is our faith1 for it is according to the intelligence and will of each that what we read therein is valued4 ,so then the remission of sins is the price of both ,testaments1 and is announced in type by the ,lamb1 and accomplished in verity by ,christ4 ,sidenote3 ,exod4 xii4 #c4 ,lev4 xii4 #b4 ,sidenote3 ,s4 ,luke xxiv4 #g4 ,sidenote3 ,s4 ,matt4 iii4 #aa4 #g4 ,you understand therefore that the purification of seven days brought with it also the purification of three days4 ,the purification of seven days is according to the ,law1 which1 under the semblance of the sabbath that now is1 announced a spiritual sabbath2 the purification of three days is according to ,grace1 and is sealed by the witness of the ,gospel1 for the ,lord rose on the third day4 ,where a penalty for sin is prescribed there also must penitence be1 where remission of sins is accorded there follows ,grace4 ,penitence precedes1 ,grace follows4 ,so that there can neither be penitence without ,grace1 nor ,grace without penitence1 for penitence must first condemn sin1 that ,grace may abolish it4 ,wherefore ,john1 fulfilling the type of the ,law1 baptized unto repentance1 ,christ unto ,grace4 ,sidenote3 ,eccles4 xi4 #b4 ,sidenote3 ,hosea i4 #b4 #h4 ,now the seventh day denotes the mystery of the ,law1 the eighth that of the ,resurrection1 as you have in ,ecclesiastes1 ,give a portion to seven and also to eight4 ,in the prophet ,hosea also you have read that it was said to him1 ,go1 take unto thee a wife of whoredoms for fifteen pieces of silver1 seeing that by the double price of the ,old and ,new ,testament1 that is1 by the full price of faith1 that woman is hired who was attended by a vagrant and licentious train of sojourners4 ,sidenote3 ,ib4 iii4 #b4 ,sidenote3 ,s4 ,matt4 v4 #ag4 #i4 ,and ,i bought her to me1 saith the prophet1 for fifteen pieces of silver1 and for an homer of barley1 and an half homer of barley and a measure#aed of wine#aee4 ,by barley is signified that the imperfect are called to the ,faith that they may be made perfect1 by the homer is understood a full measure1 by the half homer a half measure4 ,the full measure is the ,gospel1 the half measure is the ,law1 the fulfilment of which is the ,new ,testament4 ,thus the ,lord ,himself saith1 ,i am not come to destroy the ,law1 but to fulfil4 ,sidenote3 ,isa4 xxxviii4 #h4 ,sidenote3 ,mal4 iv4 #b4 ,sidenote3 ,gal4 i4 #ah4 #aj4 ,nor is it without meaning that we read in the ,psalms of ,david of fifteen degrees1 and that the sun had risen fifteen degrees1 when ,hezekiah the righteous king received a new supply of life4 ,hereby was signified the coming of the ,sun of ,righteousness1 ,who was about to enlighten by ,his presence these fifteen steps of the ,old and ,new ,testament whereby our faith mounts up to life eternal4 ,and this leads me to believe that what was read this day from the ,apostle of his remaining fifteen days with ,peter has a mystical meaning2 for it appears that while the holy ,apostles held various discourses among themselves upon the interpretation of the ,divine ,scriptures a full and bright light fell upon them1 and the shades of ignorance were dispersed4 ,but now let us come to the absolution of the woman taken in adultery4 ,sidenote3 ,s4 ,john viii4 #ae4 ,sidenote3 ,ib4 #d1 #e4 ,lev4 xx4 #h4 #aa4 ,a woman accused of adultery was brought by the ,scribes and ,pharisees to the ,lord ,jesus with the malicious intent1 that1 if ,he was to acquit her1 ,he might seem to annul the ,law1 if ,he condemned her1 that ,he might seem to have changed the purpose of ,his coming1 since ,he came to remit the sins of all men4 ,to the same purport ,he said above#aef1 ,i judge no man4 ,so when they brought her they said1 ,this woman was taken in adultery1 in the very act2 now ,moses in the ,law commanded us that such should be stoned1 but what sayest ,thou8 ,sidenote3 v4 #g4 #ab4 ,while they were saying this1 ,jesus stooped down and wrote with ,his finger on the ground4 ,and as they waited for ,his answer1 ,he lifted up ,his head and said1 ,he that is without sin among you1 let him first cast a stone at her4 ,what can be more ,divine than this sentence1 that he should punish sins who is himself free from sin8 ,for how can we endure one who takes vengeance on guilt in another and excuses it in himself8 ,when a man condemns in another what he commits himself1 does he not rather pronounce his own condemnation8 ,sidenote3 ,s4 ,matt4 vii4 #c4 #ac4 ,thus ,he spake1 and wrote upon the ground4 ,what then did ,he write8 ,this1 ,thou beholdest the mote that is in thy brother's eye1 but considerest not the beam that is in thine own eye4 ,for lust is like a mote1 it is quickly kindled1 quickly consumed2 the sacrilegious perfidy which led the ,jews to deny the ,author of their salvation declared the magnitude of their crime4 ,sidenote3 ,jer4 xvii4 #ac4 ,sidenote3 ,s4 ,luke x4 #bj4 #ad4 ,he wrote upon the ground with the finger with which ,he had written the ,law4 ,sinners' names are written in the earth1 those of the just in heaven1 as ,he said to ,his disciples1 ,rejoice1 because your names are written in heaven4 ,and ,he wrote a second time1 that you may know that the ,jews were condemned by both ,testaments4 #ae4 ,when they heard these words they went out one after another1 beginning at the eldest1 and sat down thinking upon themselves4 ,and ,jesus was left alone1 and the woman standing in the midst4 ,it is well said that they went out who chose not to be with ,christ4 ,without is the letter1 within are the mysteries4 ,for in the ,divine lessons they sought1 as it were1 after the leaves of trees1 and not after the fruit2 they lived in the shadow of the ,law1 and could not discern the ,sun of ,righteousness4 ,sidenote3 ,s4 ,john xvi4 #cb4 ,sidenote3 ,ib4 i4 #bi4 #af4 ,finally1 when they departed ,jesus was left alone1 and the woman standing in the midst4 ,jesus about to remit sin remains alone1 as ,he says ,himself1 ,behold the hour cometh1 yea is now come1 that ye shall be scattered1 every man to his own1 and shall leave ,me alone2 for it was no messenger1 no herald1 but the ,lord ,himself ,who saved ,his people4 ,he remains alone1 because in the remission of sins no man can participate with ,christ4 ,this is the gift of ,christ alone1 ,who took away the sins of the world4 ,the woman too was counted worthy to be absolved1 seeing that1 on the departure of the ,jews1 she remained alone with ,jesus4 ,sidenote3 ,ib4 viii4 #aj4 #ag4 ,then ,jesus lifted up ,his head1 and said to the woman1 ,where are those thine accusers1 hath no man condemned thee8 ,she said1 ,no man1 ,lord4 ,and ,jesus said unto her1 ,neither do ,i condemn thee1 go1 and sin no more4 ,see1 ,o reader1 these ,divine mysteries1 and the mercy of ,christ4 ,when the woman is accused1 ,christ stoops ,his head1 but when the accusers retire ,he lifts it up again2 thus we see that ,he would have no man condemned1 but all absolved4 ,sidenote3 ,s4 ,matt4 xx4 #bc4 #ah4 ,by the words1 ,hath no man condemned thee8 ,he briefly overthrows all the quibbles of heretics1 who say that ,christ knows not the day of judgment4 ,he ,who says1 ,but to sit on ,my right hand and on ,my left is not ,mine to give1 says also in this place1 ,hath no man condemned thee8 ,how is it that ,he asks concerning that which ,he saw8 ,it is for our sakes that ,he asks1 that we might know the woman was not condemned4 ,and such is the wont of the human mind1 often to enquire concerning that which we know4 ,the woman too answered1 ,no man1 ,lord1 that is to say1 ,who can condemn when ,thou dost not condemn8 ,who can punish another under such a condition as ,thou hast attached to his sentence8 #ai4 ,the ,lord answered her1 ,neither do ,i condemn thee4 ,observe how ,he has modified ,his own sentence2 that the ,jews might have no ground of allegation against ,him for the absolution of the woman1 but by complaining only draw down a charge upon themselves2 for the woman is dismissed not absolved2 and this because there was no accuser1 not because her innocence was established4 ,how then could they complain1 who were the first to abandon the prosecution of the crime1 and the execution of the punishment8 #bj4 ,then ,he said to her who had gone astray1 ,go1 and sin no more4 ,he reformed the criminal1 ,he did not absolve the sin4 ,faults are condemned by a severer sentence1 whenever a man hates his own sin1 and begins the condemnation of it in himself4 ,when the criminal is put to death1 it is the person rather than the transgression which is punished1 but when the transgression is forsaken1 the absolution of the person becomes the punishment of the sin4 ,what is the meaning then of1 ,go1 and sin no more8 ,it is this2 ,since ,christ hath redeemed thee1 suffer thyself to be corrected by ,grace2 punishment would not reform but only afflict thee4 ,farewell1 my son1 and love me as a son1 for ,i on my part love you as a parent4 ,,letter ,,xxvii4 ,a4,d4 #chg4 ,,who ,irenus was to whom the series of letters from xxvii4 to xxxiii4 are addressed is not ascertained4 ,from the affectionate and parental way in which ,s4 ,ambrose addresses him1 and from ,irenus' applying to him for elucidation of his difficulties in the study of ,holy ,scripture1 it is probable that he was one who had been trained1 perhaps converted by him4 ,the ,benedictine ,editors think that he must have been one of his ,milan ,clergy4 ,all the letters are occupied in expounding passages of the ,old ,testament1 or in solving questions connected with it2 they are specimens of his method of mystical interpretation1 in which he took great delight4 ,in this ,letter he begins a reply to a question on ,exodus viii4 #bf4 and then goes off into a mystical interpretation of ,rachel and ,leah1 making them an allegory1 as ,s4 ,paul does ,hagar and ,sarah4 ,,ambrose ,,to ,,iren,,us1 ,,greeting4 ,sidenote3 ,exod4 viii4 #bf4 ,sidenote3 ,gen4 xlvi4 #cd4 #a4 ,,you tell me that you have felt a difficulty in the text ,we shall sacrifice the abomination of the ,egyptians to the ,lord our ,god4 ,but you had the means of solving it1 for it is written in the book of ,genesis1 that a shepherd is an abomination to the ,egyptians1 and this not on account of the shepherd himself1 but of his flocks4 ,for the ,egyptians were tillers of the ground1 but ,abraham and ,jacob1 and afterwards ,moses and ,david1 were shepherds1 and in this function exercised a certain kingly discipline4 #b4 ,the ,egyptians then hated sacrifices which were duly offered2 the pursuit of virtue1 that is1 which is perfect and replete with discipline4 ,but that which these evil men hated is in the sight of the good sincere and pious4 ,the licentious man hates the works of virtue1 the glutton shrinks from them4 ,and so the ,egyptian's body1 loving the charms of pleasure1 has an aversion to the virtues of the soul1 hates its rule1 and shrinks from the discipline of virtue1 and all such like works4 #c4 ,but what the ,egyptian shrinks fromhe who is an ,egyptian rather than a man1that do thou1 who hast the knowledge of what befits man1 embrace and follow3 and shun those things which they pursue and choose2 for these two things cannot agree together1 wisdom and folly4 ,thus as wisdom and continence remove themselves from those who are1 as it were1 in the ranks of unwisdom and intemperance1 so no foolish and incontinent man has any part in what belongs to the goods and heritage of the wise and continent man4 ,sidenote3 ,gen4 xxxi4 #ad1 #ae4 #d4 ,again1 those women who were sanctified by their marriage1 ,leah and ,rachel1 7the one meaning #8wearied1' the other #8strong breath'#aeg7 from aversion not to the ties of kindred but to their differing manners1 and informed by the much tried ,jacob1 that he desired to depart in order to shun the envy and sloth of ,laban and his sons1 made answer thus3 ,is there yet any portion or inheritance for us in our father's house8 ,are we not counted of him strangers8 for he hath sold us1 and hath quite devoured also all our money8 ,observe first that the slothful and envious man alienates from himself one who labours and keeps strict discipline2 he flies from her and seeks to separate himself4 ,finding that they will be burthensome to him he thinks he has gained by their removal1 and esteems this to be his reward1 and this the point of his pleasure4 ,sidenote3 ,ib4 v4 #af4 #e4 ,now let us hear how what virtue has1 sloth has not3 for they say1 ,for all the riches which ,god hath taken from our father1 that is ours1 and our children's4 ,rightly do they say that they were taken away by ,god's appointment1 for it is ,he ,who created the good1 for whose sake the slothful are despoiled2 for weak and evil men cannot apprehend the beauty of the ,divine inheritance2 and thus the resolute1 and he who hath in him the spirit of a brave man1 succeeds to it4 ,but who is strong but ,god alone ,who regulates and governs all things8 ,sidenote3 ,isa4 liv4 #ag4 ,sidenote3 ,ps4 cxix4 #eg4 ,sidenote3 ,ib4 #aaa4 #f4 ,to these therefore the heritage of ,god is justly due4 ,wherefore ,isaiah also says1 ,there is an heritage for them that believe in the ,lord4 ,well saith he1 ,there is an heritage1 for this is the sole heritage1 there is no other4 ,for neither is blind treasure an heritage1 nor have any transitory things the advantage of an heritage2 that alone is an heritage wherein ,god is the portion4 ,wherefore the ,saint of the ,lord saith1 ,thou art my portion1 ,o ,lord1 and again1 ,thy testimonies have ,i claimed as mine heritage for ever4 ,you see what are the possessions of the just1 the commandments of ,god1 ,his oracles1 ,his precepts1 hereby he is enriched1 hereby he is fed1 hereby he is delighted as by all manner of riches4 #g4 ,now ,leah and ,rachel1 possessing these1 required not their father's riches1 for therein there was base coin1 a senseless outward show1 destitute of spiritual vigour4 ,again1 being rich and liberal themselves they accounted their father rather indigent than rich4 ,for no one who participates in good and liberal discipline deems any foolish man to be rich1 but poor and needy1 and even abject2 and this although he overflow with royal riches1 and in the pride of his gold boasts of his own power4 ,sidenote3 ,ps4 xviii4 #bf4 #h4 ,the society of such we must shun then1 even though they be united to us by the ties of kindred3 the conversation of the foolish is to be avoided1 for it infects and discolors the mind1 for as with the clean thou shalt be clean1 so with the froward thou shalt be froward4 ,for it frequently happens that one who listens to an intemperate man against his own resolution1 much as he himself desires to maintain the rule of continence1 is yet stained by the hue of folly1 and thus discipline and insolence truly prove themselves contrary and repugnant to each other4 ,sidenote3 ,gen4 xxxi4 #ad4 #i4 ,hence when much-tried ,jacob inquired their opinion1 they utter the words of virtue now proved by long exercise1 ,is there yet any portion or inheritance for us in our father's house8 that is1 #8,do you ask us whether we wish to depart from him8 ,as if you knew not that we have no desire of his society1 nor are we possessed with that thirst for riches and delight in luxury which is so sweet to most worldlings4 ,these are the things which we deem miserable and alien to our feelings1 these are the things which we deem to be full of poverty and want4' #aj4 ,they add also the cause of their departure1 that ,laban had lost the true glory and those stores of good treasure in which we are born4 ,vigour of mind has been given us1 and the good coinage of ,god's image and likeness1 which is a spiritual coinage4 ,he lost these because he preferred the splendour of this world to things true and profitable for his true life2 for the beauty of these things escapes one who is ignorant of the good things of ,god1 while in his judgment of what is beautiful he deludes and deceives himself4 ,hear then his words and judge4 ,sidenote3 ,gen4 xxxi4 #bg4 #aa4 ,he pursued holy ,jacob and his daughters1 thinking haply to find upon them some of his own vices1 and thus to have a plea for reclaiming them to himself1 censuring the righteous1 whereas he himself was refuted by reason1 and could give no answer or reply why he had any right to detain him4 ,wherefore1 says he1 didst thou not tell me1 that ,i might have sent thee away8 ,wherein he discloses what it was the just man feared1 namely1 such attendance1 such a convoy1 lest he should go forth escorted by such a company3 in the first place because it behoved him not to submit himself to the service of many masters1 so as to be dismissed by ,laban as a servant3 and next because this man1 intent upon good discipline and desirous of following the true path of virtue1 sought no man to guide him but the heavenly oracles4 ,these1 said he1 have commanded me to depart from hence and now accompany me on my journey4 #ab4 ,but how wouldst thou have dismissed me1 he would say8 ,would it have been with such joy as thine which is full of sadness1 with cymbals namely and instruments of ill-modulated harmony1 and with the sweet notes of flutes sounding forth unpleasing strains1 dissonant sounds1 discordant noises1 mute voices1 cymbals jarring upon the sense8 ,didst thou believe that ,i could be delighted1 that ,i be recalled by such things8 ,it is from them that ,i fled1 nor do ,i fear thy reproachful words4 ,i fled that such things might not follow me1 that ,i might receive no present from thee on my departure4 #ac4 ,it is not by such guides as these that we arrive at the ,church of ,christ1 to which ,jacob was bending his steps1 to carry down thither the wealth of the nations and the riches of the ,gentiles1 that he might transplant thither his posterity1 flying from the shadows of empty things1 preferring to senseless images of virtues their breathing beauty1 and serious things to outward show4 ,you see how the ,gentiles deck out their banquets1 and proclaim their feasts2 but such things are hateful to pious minds1 for by their means many are deceived1 they are captivated by pleasant food1 by the bands of dancers1 while they fly from our fasts1 deeming them irksome to them1 and noxious and troublesome to the body4 ,sidenote3 ,ps4 xii4 #g4 #ad4 ,or didst thou think that ,i should desire thy gold8 ,but thou hast not gold tried by that fire wherein the just are proved4 ,or was it silver that ,i desired8 ,but thou hast not silver1 for thou possessest not the brightness of the heavenly words4 ,but perhaps ,i hoped that thou wouldst give me some of thy slaves to serve me8 ,nay1 ,i seek for free men1 and not the slaves of sin4 ,but perhaps companions of my journey and guides of my path were necessary8 ,would that they had power to follow me6 for ,i would have shewn them the ways of the ,lord4 ,but ye who know not ,god1 how can ye know ,his ways8 ,the elect of the ,lord walk in ,his ways1 not every one who enters them1 and yet no man is excluded4 ,sidenote3 ,gen4 xxx4 #cb4 #ae4 ,let him who is prepared follow1 let him enter upon the way which leads to ,mesopotamia2 so that he who seeks that country may pass through the waters1 the waters of ,tigris and ,euphrates1 the waters of courage and righteousness1 through the tears of penitence1 the baptism of grace4 ,here is the path of the army of ,god1 for all who are in the ,church are ,god's soldiers4 ,there is that flock marked with divers virtues1 which ,jacob chose for himself2 for every soul which is not so marked is unlearned and uninstructed1 ignorant of discipline3 but that which is marked is rich in works and fertile in grace4 ,sidenote3 ,ib4 xxxiv4 #be4 sqq4 ,sidenote3 ,ib4 xxxii4 #bd4 ,sidenote3 #a ,cor4 xiii4 #d4 #af4 ,let him who comes to it first be reconciled to his angry brother4 ,let him who comes to it inhabit ,shechem1 that precious and active laboratory of virtue1 where injured chastity is so deeply avenged4 ,let him who comes to it wrestle with ,god1 that he may inure himself to imitate ,him1 that he may come in contact with the humility of ,christ and ,his sufferings4 ,let him take up his cross and follow ,christ4 ,lastly1 a good combatant envieth not1 is not puffed up1 nay1 he even blesses his antagonist with a like gift4 ,sidenote3 ,rom4 v4 #c1 #d1 #e4 #ag4 ,let us then follow holy ,jacob and his ways1 that we may reach these sufferings1 these combats1 that we may reach the shoulder#aeh1 that we may attain to patience1 the mother of the faithful1 and to their father ,isaac1 that is1 one capable of delight#aei1 abounding in joy4 ,for where patience is1 there also is joy1 for after tribulation comes patience1 and patience worketh experience1 wherein is hope1 whereby we are not ashamed1 for whoso is not ashamed the cross of ,christ1 neither will ,christ be ashamed of him4 ,farewell1 my son2 blush not to ask questions of your father1 as you blush not to glory in the sufferings of ,christ4 ,,letter ,,xxviii4 ,a4,d4 #chg4 ,s4 ,,ambrose in this ,letter maintains that ,pythagoras derived much of his wisdom from a knowledge of the ,hebrew ,scriptures1 and dwells on his maxim1 #8not to follow the beaten track1' as one specially addressed to the priesthood4 ,,ambrose ,,to ,,iren,,us1 ,,greeting4 ,sidenote3 ,exod4 iii4 #e4 ,sidenote3 ,josh4 v4 #ae4 ,sidenote3 ,exod4 xxiv4 #ac1 #ad4 #a4 ,,in the writings of certain authors we find a precept of ,pythagoras forbidding his disciples to enter upon the common path trodden by the people4 ,now the source from whence he drew this is not unknown4 ,for as he derived 7according to the general opinion7 his descent from the ,jews1 from their learning he derived also the precepts of his school4 ,this rendered him highly esteemed among philosophers1 so that he hardly met1 it is said1 with his equal4 ,now he had read in the book of ,exodus that by the ,divine command ,moses was bid put off his shoes from off his feet4 ,this command was also given to ,joshua the son of ,nun1 namely that they1 when desired to walk along the ,lord's path1 should shake off the dust of the beaten and vulgar tracks4 ,he had also read the command to ,moses to go up to the mount with the priests1 while the people stood apart4 ,so ,god separated the priests from the people1 and subsequently commanded ,moses himself to enter into the cloud4 #b4 ,you see then the separation4 ,nothing vulgar1 nothing popular1 nothing in common with the desires and usages and manners of the rude multitude is looked for in priests4 ,the dignity of the priesthood claims for itself a sober and unruffled calmness1 a serious life1 an especial gravity4 ,how can he be respected by the people1 who is in nothing distinct from the people1 or different from the multitude8 ,and what can a man look up to in you who recognizes himself in you1 who sees nothing in you which is beyond himself1 and who finds in you1 to whom he deems respect to be due1 the things which he blushes at in himself8 ,sidenote3 ,job ix4 #be4 ,sidenote3 ,ib4 vi4 #ai-ba4 #c4 ,wherefore let us pass over the opinions of the people1 and the resorts of the common herd1 and the line of the beaten track1 the ground also of that common path along which he runs1 whose days are swifter than a post1 of whom it is said1 they flee away1 they see no good4 ,but let us find for ourselves a path secluded from the conversation of the proud1 inaccessible to the works of the unlearned1 trodden by no polluted person1 polluted that is by the stains of his own sloth1 and smeared by the smoke of iniquity1 his soul darkened and ruinous1 one who has never tasted the sweetness of virtue1 or at any rate has thought that she should be looked upon askance rather than met with direct regard and with open arms1 who moreover 7as is the wont of many who seem to themselves witty and polite1 and transform the beauty of wisdom into dishonourable guile17 regards not true ,grace1 but shrouded as it were in darkness1 gives no credence to those who live in the light of day1 being of the number of the men of ,tema and ,sheba1 who fall off and turn away from the truth2 of whom ,job says1 ,behold ye the ways of them of ,tema1 the paths of the ,sabans1 for they shall be confounded who put their hopes in cities and in riches4 ,so ye also have risen against me without pity1 therefore when ye see my wound1 be afraid4 ,sidenote3 ,ib4 xxviii4 #ad4 #d4 ,let us then abandon these devious paths of them that turn aside1 and this dust of those who fail1 who through their lust fall oftentimes in the desert1 and let us be converted and follow the way of wisdom1 that way which the children of those who boast and glorify themselves have not trodden1 that way which destruction knows not1 and death is ignorant of2 for ,god hath marked it out2 the depth saith1 ,it is not in me1 and the sea saith1 ,it is not with me4 ,but if you seek for the way of wisdom and discipline1 to worship ,god1 and to be subject to ,him is wisdom1 and to abstain from sin is discipline4 #e4 ,what then have we to do with the way of this world1 wherein is temptation2 yea the life itself of men is temptation1 and more empty even than vain fables1 living in houses of clay1 spending nights and days in quest of gain1 with their thoughts ever upon it1 seeking like hired servants their daily wages1 and as they say grasshoppers do#afj1 feeding on the empty breath of desires4 ,truly1 like grasshoppers1 living from day to day1 they burst with their own complainings#afa4 ,for what is the semblance of men without gravity or discipline1 but that of grasshoppers1 born to a daily death1 chirping rather than speaking8 ,these beneath the heat of burning desires soothe themselves with a song hurtful to themselves1 and quickly die bearing no fruit1 and possessed of no grace4 ,noxious and crooked are their ways as those of serpents1 whose bodies are drawn along in poisoned folds1 who gather themselves up into a coil of wickedness#afb1 and cannot raise themselves to heavenly things4 ,sidenote3 ,ps4 cxviii4 #ai4 ,sidenote3 ,s4 ,matt4 vii4 #ad4 #f4 ,but let us enter the gates of the ,lord1 the gates of righteousness1 which the righteous entereth and giveth praise unto the ,lord4 ,but few enter in here1 wherefore the ,lord saith1 ,straight is the gate and narrow is the way which leadeth unto life1 and few there be that find it4 ,but the wide gate and broad way1 wherein the many walk1 leads to death1 and carries thither them that travel on it4 ,sidenote3 ,prov4 ii4 #ac4 #g4 ,let our way then be narrow1 our virtue abundant1 our steps more careful1 our faith more lofty1 our path narrow1 our energy of mind overflowing1 our paths straight1 for the steps of virtue cannot be turned aside2 wherefore ,solomon saith1 ,who leave the paths of uprightness4 ,sidenote3 ,is4 xxxi4 #a4 ,sidenote3 ,exod4 vii4 #a4 #h4 ,let our steps tend upward1 for it is better to ascend4 ,lastly1 as we read to-day1 ,woe to them that go down to ,egypt6 ,not that to pass over into ,egypt is blameable1 but to pass into their habits1 to pass into their cruel perfidy and hideous lusts4 ,he that passes over thither descends1 he that descends falls4 ,wherefore let us avoid the ,egyptian1 who is man1 not ,god4 ,for the king of ,egypt himself was given over to the dominion of his vices1 and compared with him ,moses was accounted a god1 ruling over kingdoms and subjecting to himself powers4 ,hence we read that he was addressed thus1 ,see ,i have made thee a god to ,pharaoh4 ,farewell1 and love me1 as indeed you do1 with the affection of a son4 ,,letter ,,xxix4 ,a4,d4 #chi4 ,,this letter is in fact a meditation on ,christ as the true ,chief good of man1 the true ,source of happiness1 and ,food of the soul1 and ,fountain of life1 to be sought therefore with eagerness1 and clung to with all the affection of the soul1 which must therefore scorn all meaner delights4 ,,ambrose ,,to ,,iren,,us1 ,,greeting4 ,sidenote3 ,ps4 xlv4 #c4 ,sidenote3 ,rom4 x4 #ae4 ,is4 lii4 #g4 #a4 ,,while engaged in reading1 after resting my mind for a while and desisting from study1 ,i began to meditate on that versicle which in the evening we had sung at ,vigils1 ,thou art fairer than the children of men1 and1 ,how beautiful are the feet of them that bring good tidings of ,him4 ,and truly nothing is more beautiful than that chief good1 the very preaching of which is beyond measure lovely1 and specially the progress of continuous discourse1 and the foot-steps1 so to speak1 of ,apostolic preaching4 ,but who is equal to these things8 ,they to whom ,god gave not only to preach ,christ1 but also to suffer for ,him4 ,sidenote3 ,ps4 lxiii4 #f4 ,sidenote3 ,ib4 xxii4 #bi4 #b4 ,let us1 as far as we can1 direct our minds to that which is beautiful seemly and good1 let us be occupied therein1 let us keep it in mind1 that by its illumination and brightness our souls may become beautiful and our minds transparent4 ,for if our eyes1 when obscured by dimness1 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 vision1 while the very pupils and balls of the eye seem to be coloured with the hue of health3 how much more does this eye of the mind1 beholding that chief good1 and dwelling and feeding thereupon1 brighten and shine forth1 so as to fulfil that which is written1 ,my soul shall be satisfied even as it were with marrow and fatness4 ,moreover1 he who has a skilful knowledge of the souls of his flock1 pays attention to wild grasses1 that he may obtain much pasturage3 for by the sweeter kind of herbage lambs are made fatter1 and the milky juice more healthful4 ,on these pastures those fat ones have fed1 who have eaten and worshipped1 for good indeed are those pastures wherein is placed the saint of ,god4 ,sidenote3 ,prov4 xxvii4 #be4 ,sidenote3 ,deut4 xxxii4 #b4 ,sidenote3 #b ,s4 ,pet4 i4 #d4 #c4 ,there is grass also1 whereby the flocks of sheep are nourished1 for whence come the fleeces of wisdom1 and the clothing of prudence4 ,and perchance this is the grass of the mountain1 upon which the words of the prophet distil as the showers upon the grass1 and which the wise man carefully gathers1 that he may have a fleece for a covering1 that is1 for a spiritual garment4 ,and thus proper food and clothing are provided for that soul which cleaves to the chief ,good1 that ,good ,which is ,divine1 and which the ,apostle ,peter exhorts us to seek for1 that by the acquisition of such knowledge we may become partakers of the ,divine nature4 ,sidenote3 ,deut4 xxviii4 #aa1 #ab4 ,sidenote3 ,ib4 xxxii4 #b4 #d4 ,the knowledge hereof the good ,god opens to ,his saints1 and grants it out of ,his good treasury1 even as the sacred ,law testifies1 saying1 ,the ,lord sware unto thy fathers to give thee and open unto thee ,his good treasure4 ,from this heavenly treasure ,he gives rain to ,his lands1 to bless all the works of thy hands4 ,by this rain is signified the utterance of the ,law1 which moistens the soul fruitful and fertile in good works1 that it may receive the dew of ,grace4 ,sidenote3 ,ps4 xxvii4 #d4 ,sidenote3 v4 #ac4 ,sidenote3 ,ps4 lxv4 #d4 ,sidenote3 ,ps4 cxxviii4 #e4 #e4 ,the knowledge of this good ,david sought2 as he himself declares1 saying1 ,one thing have ,i desired of the ,lord1 which ,i will require1 even that ,i may dwell in the house of the ,lord all the days of my life to behold the fair beauty of the ,lord1 and to visit ,his temple4 ,and that this is the chief ,good he straightway added in the same ,psalm1 ,i believe verily to see the goodness of the ,lord in the land of the living4 ,he must be sought after1 there ,he will be clearly seen face to face4 ,this good is in the house of ,god1 in ,his secret and hidden place4 ,wherefore he says again1 ,he shall be satisfied with the pleasures of thy house4 ,in another place too he has shown this to be the highest blessing1 saying1 ,the ,lord shall bless thee out of ,sion1 and thou shalt see the good of ,jerusalem4 ,wherefore blessed is he who dwells then in the vestibule of faith and in the spiritual abode1 the dwelling place of devotion and the life of virtue4 ,sidenote3 ,isa4 lii4 #g4 ,sidenote3 #a ,cor4 i4 #a4 ,sidenote3 ,s4 ,matt4 vii4 #ag4 ,sidenote3 ,ps4 cxliii4 #aj4 ,sidenote3 ,s4 ,matt4 xx4 #ae4 ,sidenote3 ,ps4 iv4 #f4 ,sidenote3 ,heb4 i4 #c4 #f4 ,in ,him therefore let us be and in ,him abide1 of ,whom ,isaiah says1 ,how beautiful upon the mountains are the feet of ,him that bringeth good tidings1 that publisheth peace4 ,who are they that preach but ,peter1 ,paul1 and all the ,apostles8 ,what do they preach to us but the ,lord ,jesus8 ,he is our ,peace1 ,he is our chief ,good1 for ,he is ,good from ,good1 and from a good tree is gathered good fruit4 ,and good also is ,his ,spirit1 ,who takes of ,him and leads ,his servants forth into the land of righteousness4 ,for who that hath the ,spirit of ,god within him will deny that ,he is good1 since ,he says ,himself1 ,is thine eye evil because ,i am good8 ,may this ,good which the merciful ,god gives to them that seek ,him come into our soul1 and into our inmost heart4 ,he is our ,treasure1 ,he is our ,way1 ,he is our ,wisdom1 ,he is our ,righteousness1 our ,shepherd1 the good ,shepherd1 ,he is our ,life4 ,thou seest how many goods are in this one ,good6 ,these goods the ,evangelists preach to us4 ,david seeking for these goods saith1 ,who will shew us any good8 ,and he shews that the ,lord ,himself is our ,good by adding1 ,lord1 lift ,thou up the light of ,thy ,countenance upon us4 ,but ,who is the ,light of the ,father's ,countenance1 but the ,brightness of ,his ,glory1 and the ,image of the invisible ,god1 in ,whom the ,father is both seen and glorified1 as ,he also glorifies ,his ,son8 ,sidenote3 #a ,tim4 iii4 #af4 ,sidenote3 ,heb4 i4 #c4 ,sidenote3 ,s4 ,john xi4 #ce4 ,sidenote3 ,ib4 i4 #bi4 #h4 ,wherefore the ,lord ,jesus ,himself is that chief ,good which was announced to us by ,prophets1 declared by ,angels1 promised by the ,father1 preached by ,apostles4 ,he hath come to us as ripeness2 nor as ripeness only1 but as ripeness in the mountains2 to the intent that in our counsels there should be nothing sour1 or unripe1 nothing harsh or bitter in our actions or manners1 the first ,preacher of good tidings hath come among us4 ,wherefore also ,he saith1 ,i1 ,who spoke1 am present with#afc you1 that is1 ,i ,who spoke in the ,prophets1 am present in that ,body which ,i took of the ,virgin2 ,i am present as the inward ,likeness of ,god1 and the express ,image of ,his person1 ,i am present too as ,man4 ,but who knows ,me8 ,for they saw the ,man1 but ,his ,works made them believe ,he was above man4 ,was ,he not as man when weeping over ,lazarus8 again1 was ,he not above man1 when ,he raised him to life8 ,was ,he not as man when scourged8 and again1 above man when ,he took away the sin of the world8 ,sidenote3 ,s4 ,matt4 iv4 #ag4 ,sidenote3 ,amos v4 #ad4 ,sidenote3 ,col4 ii4 #i4 ,sidenote3 ,s4 ,john i4 #af4 #i4 ,to ,him therefore let us hasten in ,whom is the chief ,good3 for ,he is the bounty and patience of ,israel1 ,who calls thee to repentance1 that thou come not into condemnation but mayest receive the remission of thy sins4 ,he saith1 ,repent4 ,this is ,he of ,whom the ,prophet ,amos cries1 ,seek good4 ,he is the chief ,good1 ,who is in need of nothing1 but abounds in all things4 ,and well may ,he abound1 in ,whom dwelleth all the fulness of the ,godhead bodily2 of ,whose fulness we have all received1 and in ,whom we are filled1 as saith the ,evangelist4 ,sidenote3 ,ps4 cxix4 #fh4 ,sidenote3 ,cant4 i4 #c4 #aj4 ,if then the mind with its capacities of desire and pleasure hath tasted the chief ,good1 and by means of these two affections hath drank ,it in1 unalloyed by sorrow and fear1 it is wonderfully inflamed4 ,for having embraced the ,word of ,god1 she knows no measure and yet feels no satiety1 as it is written1 ,thou art good and gracious1 ,o teach me ,thy statutes3 having embraced the ,word of ,god1 she desires ,him above all beauty1 she loves ,him above all joy1 she is delighted with ,him above all perfumes1 she desires often to see1 often to look upon ,him1 often to be drawn to ,him that she may follow4 ,thy ,name1 it is said1 is as ointment poured forth2 therefore we maidens love ,thee1 therefore we strive but cannot attain to ,thee4 ,draw us that we may run after ,thee1 that by the fragrance of ,thy ointments we may gain power to follow ,thee4 ,sidenote3 ,ps4 cxix4 #ajc4 ,sidenote3 ,exod4 xxxiv4 #bh4 ,sidenote3 #a ,kings xix4 #d4 ,sidenote3 ,s4 ,matt4 xvii4 #d4 ,sidenote3 #a ,pet4 i4 #ab4 #aa4 ,and the mind presses forward to the sight of internal mysteries1 to the place of rest of the ,word1 to the very dwelling of that chief ,good1 ,his light and brightness4 ,in that haven and home-retreat she hastens to hear ,his words1 and having heard1 finds them sweeter than all other things4 ,learn of the ,prophet who had tasted and saith1 ,o how sweet are ,thy words unto my throat1 yea sweeter than honey unto my mouth4 ,for what can that soul desire which hath once tasted the sweetness of the ,word1 and seen ,his brightness8 ,when ,moses received the ,law he remained forty days on the mount and required no bodily food2 ,elijah1 hastening to this rest1 prayed that his life might be taken away2 ,peter1 himself also beholding on the ,mount the glory of the ,lord's ,resurrection1 would fain not have come down1 saying1 ,it is good for us to be here4 ,how great then is the glory of the ,divine ,essence and the graces of the ,word1 which things the ,angels desire to look into4 ,sidenote3 ,acts vii4 #ee4 ,sidenote3 #b ,cor4 xii4 #b4 #ab4 ,the soul then which beholds this chief ,good1 requires not the body1 and understands that it ought to have as little connexion with it as possible2 it renounces the world1 withdraws itself from the chains of the flesh1 and extricates itself from all the bonds of earthly pleasures4 ,thus ,stephen beheld ,jesus1 and feared not being stoned1 nay1 while he was being stoned1 prayed not for himself but for his murderers4 ,paul also1 when caught up to the third heaven1 knew not whether he was in the body or out of the body3 caught up1 ,i say1 into ,paradise1 he became invisible to the presence of his own body1 and having heard the words of ,god he blushed to descend again to the infirmities of the body4 ,sidenote3 ,col4 ii4 #bj-bb4 ,sidenote3 #b ,cor4 v4 #h4 #ac4 ,thus1 knowing what he had seen and heard in ,paradise1 he cried saying1 ,why1 as though living in the world1 are ye subject to ordinances8 ,touch not1 taste not1 handle not1 which all are to perish with the using4 ,for he would have us of this world in figure and semblance1 not in use or possession1 using as though we used it not1 as our place of sojourn1 not of rest1 walking through it as in a vision1 not with desire1 so as to pass as lightly as possible over the mere shadow of this world4 ,in this way ,s4 ,paul1 who walked by faith not by sight1 was absent from the body and present with the ,lord1 and although upon earth conversed not with earthly but with heavenly things4 ,sidenote3 ,s4 ,john i4 #a4 ,sidenote3 ,acts xvii4 #bh4 ,sidenote3 #b ,cor4 i4 #ai4 ,sidenote3 ,exod4 iii4 #ad4 #ad4 ,wherefore let our soul1 wishing to draw near to ,god1 raise herself from the body1 and ever adhere to that chief ,end which is divine1 ,which is everlasting1 ,which was from the beginning1 and ,which was with ,god1 that is1 the ,word of ,god4 ,this is that ,divine ,being1 in ,whom we live and move and have our being4 ,this is ,that which was in the beginning1 the true ,i ,,am4 ,for the ,son of ,god1 ,jesus ,christ1 was not yea nor nay but in ,him was yea4 ,he bid ,moses say1 ,i ,,am hath sent me4 ,sidenote3 ,ps4 cxix4 #aji4 #ae4 ,with this ,good therefore let our soul be1 and if possible1 be continually1 that each of us may say1 ,my soul is continually in my hand4 ,and such will be the case1 if it be not in the flesh1 but in the spirit1 and does not entangle itself in earthly things4 ,for when it turns back to carnal things1 then the allurements of the body creep over it1 then it swells with rage and anger1 then it is pierced with sorrow1 then it is lifted up with arrogance1 then it is bowed down with grief4 ,sidenote3 ,s4 ,matt4 v4 #dd1 #de4 ,sidenote3 ,ib4 #dh4 ,sidenote3 ,rom4 xiii4 #aj4 #af4 ,these are the heavy griefs of the soul by which it is often brought down to death1 while its eyes are blinded so that they see not the light of true glory1 and the riches of its eternal heritage4 ,but by keeping them always fixed on ,god1 it will receive from ,christ the brightness of wisdom1 so as to have its vision enlightened by the knowledge of ,god1 and to behold that hope of our calling1 and see that which is good and well-pleasing and perfect4 ,for that which is good is well-pleasing to the ,father1 and that which is well-pleasing is perfect1 as it is written in the ,gospel1 ,love your enemies1 that ye may be the children of your ,father ,which is in heaven1 for1 ,he sendeth rain on the just and on the unjust1 which is surely a proof of goodness4 ,afterwards ,he concludes by saying1 ,be ye therefore perfect1 even as your ,father ,which is in heaven is perfect4 ,for charity is perfect2 in short it is the fulfilling of the ,law2 for what can be so good as charity which thinketh no evil8 ,sidenote3 ,isa4 xl4 #ca4 ,sidenote3 ,wisd4 ix4 #ae4 ,sidenote3 ,rom4 xi4 #cf4 #ag4 ,fly then those regions where dwell envy1 ambition1 and contention4 ,therefore let thy mind open itself to receive this ,good1 that it may mount above the clouds1 that it may be renewed as the eagle1 and like the eagle spread abroad its wings1 that with new vigour in its pinions it may fearlessly soar aloft and leave its earthly dwelling-place behind it1 for the earthly habitation weigheth down the mind4 ,let it put off old things1 let it cast off wandering desires1 let it purge its eyes that it may see that ,fountain of true wisdom1 that ,source of eternal life ,which flows and abounds with all things and is in want of nothing4 ,for who hath given to ,him1 seeing that of ,him and through ,him and to ,him are all things8 ,sidenote3 ,ps4 xvi4 #b4 #ah4 ,the ,fountain of life then is that chief ,good from ,which the means of life are dispensed to all1 but ,it hath life abiding in ,itself4 ,it receiveth from none as though ,it were in need1 ,it confers good on others rather than borrows from others for ,itself1 for ,it hath no need of us4 ,thus in the person of man it is said1 my goods are nothing unto ,thee4 ,what then can be more lovely than to approach to ,him1 to cleave to ,him2 what pleasure can be greater8 ,he who has seen and tasted freely of the ,fountain of living water1 what else can he desire8 what kingdoms8 what powers8 what riches8 perceiving how miserable even in this world is the condition of kings1 how mutable the state of empires1 how short the space of this life1 in what bondage sovereigns themselves must live1 seeing that their life is according to the will of others1 not their own4 ,sidenote3 ,s4 ,matt4 xix4 #bf4 #ai4 ,but what rich man passes to eternal life unless he be supported by the riches of virtue1 that gift which is the portion of all1 and declared to be impossible for the rich alone8 ,happiness then does not consist in using these things but in perceiving that whereby you may despise them1 may regard them as void of truth#afd1 may judge them to be empty and fruitless1 and may love the true beauty of naked truth which confesses the cheating vanities of this world4 ,sidenote3 ,cant4 iv4 #i4 ,sidenote3 ,ib4 vii4 #h4 ,sidenote3 ,rev4 xxi4 #bc4 ,sidenote3 ,s4 ,john viii4 #ab4 ,sidenote3 ,s4 ,luke xxiv4 #cb4 #bj4 ,lift up therefore your eyes1 ,o my soul2 those eyes of which the ,word of ,god saith1 ,thou hast ravished my heart1 my sister1 my spouse1 thou hast ravished my heart with one of thine eyes4 ,go up then to the palm tree1 overcome the world1 that thou mayest reach the height of the ,word4 ,leave out of doors the vain shows of this world1 leave its malice1 but bring in with you that goodness of mind which has grace in the tree of life1 that is1 if she wash her robes and enter into the city which is the true grace of the saints1 wherein is the ,tabernacle of ,god1 around which the scribes of the ,lord encamp1 where neither day nor sun nor moon afford light1 but the ,lord ,himself is the light thereof1 and enlightens all that city4 ,for ,he is the ,light of the world1 not indeed the visible light1 but the intellectual brightness of the souls which are in this world1 upon which ,he pours the bright beams of reason and of prudence1 and in the ,gospel is said to inspire with the breath of ,his spiritual influences the inmost soul1 and the recesses of the mind4 ,sidenote3 ,gen4 xix4 #cj4 ,sidenote3 ,ib4 #ag4 #ba4 ,if then any man hath begun to be an inhabitant of that heavenly city1 an inhabitant1 that is1 by his life and manners1 let him not depart from it1 let him not go out again1 or retrace his steps1 the steps1 that is1 not of his body but of his mind2 let him not turn back4 ,behind is luxury1 behind is impurity4 ,when ,lot went up into the mountain he left behind him the crimes of ,sodom1 but she who looked back1 could not reach the higher ground4 ,it is not your feet but your manners which are never to turn back4 ,let not your hands hang down1 or the knees of your faith and devotion become feeble4 ,let not the weakness of your will be backsliding1 let there be no recurrence of crime4 ,thou hast entered in1 remain therefore2 thou hast arrived1 stay still2 escape for thy life4 ,sidenote3 ,joel iii4 #ac4 ,sidenote3 ,s4 ,luke xvii4 #ca4 ,sidenote3 ,ps4 civ4 #b4 #bb4 ,in your ascent your steps must tend directly upwards1 no man can safely turn back4 ,here is the way1 there1 downfall2 here ascent1 there a precipice4 ,in ascending there is labour1 in descending danger2 but the ,lord is mighty1 ,who1 when thou art founded there will guard and hedge thee round with prophetic walls and apostolic bulwarks4 ,therefore the ,lord says to thee1 ,come1 get you down1 for the press is full4 ,let us be found within1 not out of doors4 ,in the ,gospel too the ,son of ,god saith1 ,he which shall be upon the house-top let him not come down to take away his vessels4 ,and this ,he says not of this house-top1 but of that of which it is said1 ,he spreadeth out the heavens like a vault4 ,sidenote3 ,joel iii4 #i4 ,sidenote3 ,phil4 iv4 #ac4 #bc4 ,remain within therefore1 within ,jerusalem1 within thine own soul1 peaceful1 meek1 and tranquil4 ,leave her not1 nor descend in order to raise up this vessel of thine1 either with honour1 or wealth1 or pride4 ,remain within1 that aliens may not pass through thee1 that sins may not pass through thy mind1 vain acts1 and idle thoughts3 and they will not pass1 if thou wilt wage a holy war in the cause of faith and devotion1 for the love of truth against the snares of passion1 and wilt take up the arms of ,god against spiritual wickedness and the craft of the devil1 who tempts our senses by fraud and stratagem1 but who is easily crushed by the gentle warrior1 who sees no strife1 but1 as becomes the servant of ,god1 teaches the faith with modesty1 and convinces those who oppose themselves4 ,of him the ,scripture says1 ,let the warrior who is gentle arise#afe1 and let him that is weak say1 ,i can do all things through ,christ which strengtheneth me4 ,sidenote3 ,joel iii4 #ah4 ,sidenote3 #a ,cor4 iii4 #b4 ,sidenote3 ,s4 ,john iv4 #ad4 #bd4 ,supported by this faith1 even he who is weak shall prevail1 and his soul will be holy1 and the prophetic or apostolic mountains shall drop down new wine for him1 and the hills shall flow with milk1 like that hill which gave milk to the ,corinthians to drink1 and water shall flow for him from their vessels1 and from their well-heads4 ,from his belly shall flow living water1 that spiritual water which the ,holy ,spirit supplies to ,his faithful2 may ,he vouchsafe to water thy soul also1 that in thee may be a fountain springing up into life eternal4 ,farewell3 love me as a son1 for ,i love you as a father4 ,,letter ,,xxx4 ,a4,d4 #chi4 ,s4 ,,ambrose here continues the subject of the last ,letter1 dwelling especially on the duty of rising above the level of earthly things1 and bringing together various passages of the ,old ,testament which he interprets spiritually as setting forth this ,lesson4 ,the true follower of ,christ will build ,him a ,temple in his heart1 which his ,lord will fill with the adornment of spiritual graces4 ,,ambrose ,,to ,,iren,,us1 ,,greeting4 ,sidenote3 ,hag4 i4 #d4 ,sidenote3 ,ib4 #b4 ,sidenote3 ,ecclus4 xxiii4 #ah4 #a4 ,,after ,i had finished my last letter and directed it to be conveyed to you1 the words which the ,lord spake by the prophet ,haggai came into my mind1 ,is it time for you1 ,o ye1 to dwell in your cieled houses8 ,what is the meaning of this but that we ought to dwell on high1 not in low and subterranean abodes8 ,for they who dwell beneath the earth1 cannot build the temple of ,god1 but say1 ,the time is not come1 the time that the ,lord's house should be built1 because it is the mark of sensual persons to seek underground dwellings1 courting the cool of summer1 being enervated by indulgence and requiring shady retreats to enable them to bear the heat1 or because the slothful live at ease beneath the earth1 or lastly because dark and shady places suit them best1 concealing1 7as they believe17 their crimes4 ,i am compassed about with darkness1 the walls cover me1 what need ,i to fear8 ,but in vain do they hope for this1 when ,god beholds the hidden depths of the abyss1 and discovers all things before they take place4 ,sidenote3 #a ,kings xvii4 #ai4 ,sidenote3 #b ,kings iv4 #h1 #aj4 ,sidenote3 ,ib4 #af et seq4 ,sidenote3 ,acts x4 #i4 ,sidenote3 #b ,sam4 xviii4 #ag1 #ah4 ,sidenote3 #a ,kings xx4 #bc4 #b4 ,but neither ,elijah nor ,elisha dwelt in underground dwellings4 ,moreover the former carried the dead son of the widow up into the loft where he abode1 and there raised him to life2 and for the latter1 that great woman1 the ,shunamite1 prepared a chamber on the wall1 and there she obtained the privilege of conceiving a son1 for she was barren1 and there also she saw the miracle of his restoration to life4 ,and what shall ,i say of ,peter who at the sixth hour went up upon the house-top1 and there learnt the mystery of the baptism of the ,gentiles4 ,but the homicide ,absalom had reared for himself a pillar in the ,king's dale1 and then1 after his death1 he was cast into a great pit4 ,so then the saints ascend unto the ,lord1 the wicked descend to crime2 the saints are on the mountains1 the wicked in the valleys2 ,for ,god is the ,god of the hills1 not of the plains4 #c4 ,those therefore who dwelt in the plain1 where ,god dwells not1 could not have the house of ,god in themselves2 for this is the house which ,god required of them1 that they should build up themselves1 and should erect within them the temple of ,god with the living stones of faith4 ,for it was not the erection of earthly walls nor of wooden roofs that ,he required1 for these1 had they existed1 would have been destroyed by the enemies' hand2 but ,he sought for that temple which should be raised in men's minds1 to whom it might be said1 ,ye are the ,temple of ,god1 wherein the ,lord ,jesus was to dwell1 and from whence ,he was to proceed for the redemption of the world4 ,thus in the womb of a ,virgin a sacred chamber was to be prepared1 wherein the ,king of heaven might dwell1 and the human ,body might become the temple of ,god1 ,which also when ,it was destroyed1 was to be raised again in three days4 ,sidenote3 ,hag4 i4 #d4 ,sidenote3 ,jer4 xxii4 #ac4 #d4 ,but such a house as this sensual persons1 they who dwell in cieled houses and delight in chased silver1 do not build4 ,for as they despise pure silver1 so also they despise simple dwellings4 ,they enlarge the site of their houses1 they add more and more1 joining house to house and farm to farm1 they dig up the ground2 so that the very earth itself gives way to their habitations1 and like sons of the earth they are laid up within her womb1 and hidden in her bowels4 ,they surely are those of whom ,jeremiah says1 ,woe unto him that buildeth his house in unrighteousness4 ,for he who builds in righteousness1 builds not on earth but in heaven4 ,sidenote3 ,ib4 #ad4 ,sidenote3 ,cant4 iv4 #c4 #e4 ,thou hast built1 saith the ,prophet1 a house1 measure the upper chambers of it1 even airy chambers1 furnished with windows1 cieled with cedar1 and painted with vermilion4 ,now he measureth the upper chambers1 who1 having contemplated the judgment of ,god1 judgeth the judgment of the humble and the judgment of the poor4 ,but he who seeks after gain and the blood of the innocent builds not his chambers with judgment1 nor keeps the due measure1 because he has not ,christ1 nor looks for the breath of ,divine grace upon him1 nor does he desire the brightness of full light1 nor has he chambers painted with vermilion1 for it cannot be said to him1 ,thy lips are like a thread of scarlet4 ,sidenote3 ,jer4 xxii4 #ai4 ,he shall be buried with the burial of an ass4 ,engl4 ,vers4 #f4 ,a man of this sort1 it is said1 shall not be buried1 for he who has burrowed in the earth1 and buried himself alive1 so to speak1 in a tomb1 has deprived himself when dead of the rest of burial4 ,and thus1 laid in the pit of carnal pleasures1 he has found no grave from whence to rise4 ,such a man therefore builds no temple to ,god1 because he hath not known the time of his correction4 ,how then can such men build a temple1 who like wild beasts betake themselves to dens and hiding places1 who like serpents bury themselves in ditches1 and burrow in the earth like crafty foxes8 ,sidenote3 #a ,tim4 v4 #f4 ,sidenote3 ,ps4 xlii4 #e4 ,sidenote3 ,s4 ,matt4 vii4 #g4 #g4 ,neither does he build a sepulchre for himself who dies before the time1 for he is dead while he liveth2 and he hears not the voice of ,haggai1 that is being interpreted1 of the ,feaster1 for he enters not the ,tabernacle of ,god1 in the voice of praise and thanksgiving1 the sound of one feasting4 ,for how can he hear ,his voice1 who sees not ,his works8 ,if he saw them1 he would have heard the ,word which has been put in ,his ,hand1 rejoicing in ,his acts1 whereby ,he knocked and it was opened to ,him1 and ,he descended into his soul that ,he might feed therein upon the food of sincerity and truth4 ,sidenote3 ,hag4 i4 #h4 #h4 ,now because he has not heard1 the word of ,haggai comes again to hand1 and says1 ,rise up from your cieled houses that are weighed down by wickedness1 and go up to the mountain of the heavenly ,scriptures1 and hew wood1 the wood of wisdom1 the wood of life1 the wood of knowledge2 and make straight your ways1 direct your acts that they may keep their due order which is useful and necessary for building the house of ,god4 ,sidenote3 ,ib4 #aj4 #i4 ,for if ye do it not1 the heaven over you shall be stayed of her dew1 that is1 the heavenly ,word1 ,which descends as the dew upon the grass1 shall not temper the fevered motions of your bodily passions1 nor extinguish the fiery darts of your various desires2 and the earth1 that is1 your soul1 shall be stayed from her fruit1 so that it shall be dried up1 unless fully watered by the ,word of ,god1 and sprinkled with heavenly dew1 even the fulness of spiritual ,grace4 ,sidenote3 ,hag4 i4 #ad4 ,sidenote3 ,ps4 cxxvii4 #a4 ,sidenote3 ,col4 i4 #af1 #ag4 ,sidenote3 ,s4 ,john vii4 #cg4 #aj4 ,and as ,he knew how slothful they are who dwelt beneath the earth1 and in the dark abodes of pleasure1 ,i will stir up1 it is said1 the spirit of ,jerubbabel the son of ,shealtiel1 ,governor of ,judah1 and the spirit of ,joshua the son of ,josedech1 the high priest1 that they may be stirred up to build the ,divine house4 ,for except the ,lord build the house1 their labour is lost that build it4 ,now ,zerubbabel means1 #8constant overflowing1' like the ,fountain of life1 and the ,word of ,god1 by ,whom and from ,whom are all things and in ,whom all things consist4 ,thus saith the overflowing ,fountain1 ,if any man thirst1 let him come unto ,me1 and drink2 drink1 that is1 from the stream of the unfailing flood4 ,we read also of ,zabulon1 a nocturnal flood1 that is to say prophetic1 but it also is now brightened by the intermixture of this stream1 whereby was swallowed up that flood of vanity typified by ,jezabel1 which was opposed to truth and to the utterances of prophets1 and was so torn in pieces by dogs that not a trace of it remained1 but all its frame with every mark of its posterity was destroyed4 ,zerubbabel therefore of the tribe of ,judah1 and ,jesus the ,high ,priest1 thus designated both by tribe and name seem to represent two persons1 though one only is meant2 for ,he ,who as ,almighty is born from the ,almighty1 as ,redeemer is born of the ,virgin1 being the ,same in the diversity of ,his two divisible natures1 hath fulfilled as the ,giant of salvation#aff the verity of the one ,son of ,god4 ,sidenote3 ,hag4 ii4 #f4 ,sidenote3 ,exod4 xiii4 #ba4 ,sidenote3 ,ib4 xiv4 #bb4 ,sidenote3 ,s4 ,luke xxiii4 #dd4 #aa4 ,now being about to raise from the dead holy ,zerubbabel ,he says1 ,yet once1 it is a little while1 ,i will shake the heavens1 and the earth1 and the sea1 and the dry land4 ,once before he had shaken these things when ,he delivered his people from ,egypt1 when there was in heaven a pillar of fire1 dry land among the waves1 a wall in the sea1 a path in the waters1 when in the desert a daily supply of heavenly food was produced1 and the rock was melted into streams of water4 ,but ,he shook them also afterwards in the ,passion of the ,lord ,jesus1 when the heaven was covered with darkness1 the sun withdrew his light1 the rocks were rent1 the tombs opened1 the dead raised1 the ,dragon1 vanquished on his own waves1 saw the fishers of men not only sailing1 but even walking on the sea without danger4 ,sidenote3 ,ps4 xix4 #d4 ,sidenote3 ,is4 liv4 #a4 ,sidenote3 ,ib4 xxxv4 #a4 ,sidenote3 ,rom4 xi4 #e4 #ab4 ,the dry land was also shaken when the barren ,gentile nations began to ripen with the harvest of devotion and faith1 and the desert and the ,gentiles were so much shaken1 that the preaching of the ,apostles1 whom ,he sent to call the ,gentiles1 was so loud and vehement1 that their sound went out into all lands1 and their words unto the ends of the world4 ,so greatly1 indeed1 was the desert shaken that more are the children of the desolate than the children of the married wife1 and the desert blossomed as a rose1 the elect of the ,gentiles entered in to the remnant of the people1 that the remnant might be saved according to the election of grace4 ,sidenote3 ,hag4 ii4 #g1 #h4 ,sidenote3 ,ps4 xii4 #g4 #ac4 ,and ,i will fill1 it is said1 this house with ,my silver and gold1 with the heavenly oracles1 which are as silver tried in the fire1 and in the brightness of the true light1 glistening like spiritual gold in the secret hearts of the saints4 ,these riches ,he confers on ,his ,church1 riches whereby spiritual treasures are increased1 and the glory of the house is exalted above the former glory which the elect people enjoyed4 ,sidenote3 ,phil4 iv4 #g4 ,sidenote3 ,s4 ,matt4 xxiv4 #ce4 ,sidenote3 ,heb4 iv4 #ab4 ,sidenote3 ,zech4 ix4 #aj4 #ad4 ,for peace and tranquillity of the soul is above all glory of any house2 for peace passeth all understanding4 ,this is that peace above all peace which shall be granted after the third shaking of the heaven1 the sea1 the earth and the dry land1 when ,he shall destroy all ,principalities and ,powers4 ,for heaven and earth shall pass away1 and all the fashion of this world2 and every man shall rise up against his brother with the sword1 that is1 with the word piercing the marrow of the soul1 that whatever opposes itself1 the chariot from ,ephraim and the horse from ,jerusalem may be cut off1 as ,zechariah says4 ,and thus there will be peace over all1 the passions of the body offering no resistance1 and the unbelieving mind no obstacle1 that ,christ may be all in all1 offering in subjection to the ,father the hearts of all men4 ,sidenote3 ,hagg4 ii4 #bc4 ,sidenote3 ,cant4 vi4 #ac4 ,sidenote3 #a ,cor4 xv4 #dh4 ,sidenote3 ,ib4 #di4 #ae4 ,wherefore to ,him alone is it mystically said1 ,i will take thee1 ,o ,zerubbabel1 and will make thee as a signet1 for ,i have chosen thee4 ,when our mind shall have become peaceful so that it may be said to her1 ,return1 return1 o ,shulamite1 which signifies #8peaceful1' or1 to use your own name1 ,irenice1 then shall she receive ,christ like a signet on herself1 that is1 the ,image of ,god1 that she may be according to that ,image1 for as is the heavenly1 such are they also that are heavenly4 ,and it behoves us to bear the image of the heavenly1 that is1 peace4 ,sidenote3 ,cant4 viii4 #f4 #af4 ,and that we may know the truth of this1 it is said in the ,canticles to the soul now fully perfect1 that which may the ,lord ,jesus say to you also1 ,set me as a seal upon thine arm2 that peace may shine in your heart and ,christ in your works1 and that wisdom and righteousness and redemption may be formed in you4 ,farewell1 my son3 love me for ,i love you4 ,,letter ,,xxxi4 ,,iren,,us had asked ,s4 ,ambrose whether ,god had greater love for those who had believed from their early years than for those who had been converted later in life4 ,in answering this question1 ,s4 ,ambrose enters into the history of the ,jewish and ,christian ,churches1 which he considers as set forth under the figures of ,david's two wives4 ,,ambrose ,,to ,,iren,,us1 ,,greeting4 ,sidenote3 ,joel i4 #h4 ,sidenote3 ,hosea ii4 #ai4 #a4 ,,you have wisely thought it a subject of inquiry1 whether there be any difference in ,god's love towards those who have believed from their childhood1 and those who have believed in the course of their youth or more advanced age2 for this also has not been past over nor left unnoticed in the sacred ,scriptures4 ,for it is not without meaning that the ,lord our ,god says to the ,prophet ,joel1 ,lament to me for the spouse girded with sackcloth and for the husband of her youth1 expressing his grief for the ,synagogue1 who1 before1 in her virginity1 had been espoused to the ,word of ,god1 or1 it may be1 for a soul which had fallen from her good deeds1 that by the heinousness of her sins she had incurred hatred1 and through the defilement of impiety and the stains of unbelief had become miserable and despised1 and far removed from the grace of that ,spouse which had before been counted worthy to be told1 ,i will betroth thee unto ,me in righteousness and in judgment and in lovingkindness and in mercies4 ,sidenote3 ,mal4 iv4 #b4 ,sidenote3 ,s4 ,matt4 ix4 #ae4 #b4 ,not without reason is she considered miserable1 who has lost gifts of so great a price1 and suffered so grievous a loss of her dowry of virtues as to be deprived of the ,spouse of her virginity4 ,for according to our merits the ,word of ,god either lives or dies in us2 for if our desires and works are good1 the ,word of ,god lives and acts in us3 if our thoughts and actions are darksome1 the ,sun of righteousness sets within us4 ,and therefore ,he bids lamentation to be made for such a soul4 ,for as they have cause of congratulation and feasting with whom the ,bridegroom dwells1 so that soul is to be mourned for1 from whom the ,spouse has been taken1 as it is written of the ,apostles in the ,gospel2 for when the ,bridegroom shall be taken away from them1 then shall they fast in those days4 ,sidenote3 ,ps4 civ4 #ae4 #c4 ,thus too this soul1 in former times when she possessed the ,virgin ,word1 had joy and gladness4 ,and therefore she fasted not1 because it was the season of feasting and refreshment2 the ,bridegroom was present bestowing by ,his presence the riches of plenty1 stores of heavenly food1 and dropping wine1 whereby the hearts of men are made glad4 ,but after she lost the ,bridegroom by her acts1 she is commanded to do penance in sackcloth for her sins1 and to bewail herself1 because ,christ1 ,who is the ,virgin ,word1 died and was crucified for her4 ,sidenote3 ,ecclus4 xv4 #b4 #d4 ,if this soul was espoused from early age1 and never bore any other yoke1 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 piety1 received a training in holiness as a heifer does the yoke2 she is the very soul of the ancient ,jewish stock from the family of the patriarchs1 who1 had she kept her course of faith without stumbling1 would have been counted worthy of great things1 the ,spouse of the ,virginal ,word1 as she who lays hold of ,wisdom1 and as a mother shall she meet him1 and receive him as a wife married of a virgin4 ,sidenote3 #a ,sam4 xxv4 #ci4 #e4 ,the other likewise is procured from the ,gentiles1 and both are the ,spouse of the ,one ,word1 which is a great mystery4 ,and this is set forth to you in the book of ,kings2 since ,david had two wives1 ,ahinoam the ,jezreelitess and ,abigail whom he obtained afterwards2 the first more severe1 the latter full of mercy and grace1 an hospitable and liberal soul1 who saw the ,father with open face1 having beheld ,his glory2 she who received the divine dew of paternal ,grace1 as the interpretation of the name signifies4 ,now what is the dew of the ,father1 but the ,word of ,god1 ,who has filled the hearts of all with the moisture of faith and justice8 ,sidenote3 ,ib4 #cb4 ,sidenote3 ,ib4 #ce4 ,sidenote3 ,cant4 ii4 #ad4 #f4 ,well therefore does the true ,david say to this soul what was said to ,abigail1 ,blessed is the ,lord ,god of ,israel which sent thee this day to meet me4 ,and again he says to her1 ,go up in peace to thine house2 see1 ,i have hearkened to thy voice1 and have accepted thy person4 ,lastly in the ,song of ,solomon these are the words of the ,bridegroom to the ,bride1 ,let me see thy countenance2 let me hear thy voice4 #g4 ,and at the time she was dismissed1 for she had another husband who in ,hebrew was called ,nabal1 which in ,latin means foolish1 a man harsh1 inhospitable1 uncourteous1 ungrateful1 who knew not how to repay good offices2 but after his death1 she was set free from the law of her husband1 and the prophet ,david took her to wife4 ,by this marriage the mystery of the ,church which was to be called from among the ,gentiles is signified1 for she1 having lost the husband to whom she had been married1 became converted to ,christ1 bringing with her a dowry of piety1 of humility and faith1 enriched also with the patrimony of mercy4 ,sidenote3 ,ps4 xliv4 #ae4 ,sidenote3 ,mic4 iv4 #d4 #h4 ,but in this place it is not this wife1 but that ,ahinoam1 who was evilly disposed towards her brother1 wherefore her brother was made a trouble to her1 and in their person it is said1 thou makest us to be a bye-word among the heathen1 and that the people shake their heads at us4 ,the devil1 finding her off her guard1 fell upon her as a lion1 and deprived her of her charms1 rooted up her vine and fig-tree under which she used to repose1 and caused her fruit to wither4 ,sidenote3 ,joel i4 #h4 ,sidenote3 ,hosea iv4 #f4 #i4 ,but now ,god1 having compassion on them1 thus dried up and withered by drought1 saith to the prophet1 ,lament to ,me for virgin girded with sackcloth and for the husband of her youth1 that is to say1 over the dead husband of this soul or of the ,synagogue4 ,and with her ,he expostulates in another place1 forasmuch as she had forgotten her resolution1 forgotten ,his grace1 had wandered from discipline1 and had lost her former affections as a wife4 ,lastly therefore ,he reproves her with ,his words1 calling to mind and repeating her tenderness and her expressions of affection3 #8,didst ,thou not call me one of ,thy household1 the parent and guide of ,thy virginity4' ,sidenote3 #a ,cor4 xi4 #ad4 ,sidenote3 ,eph4 iv4 #ac4 #aj4 ,wherefore for this soul1 to whom through her infidelity the ,word of ,god is dead1 and this ,virgin ,word is dead also1 ,he appoints grief and brings in an ,intercessor1 that so she may be called to penitence1 and may thereby earn compassion4 ,but she who is of prudent understanding and very beautiful to look upon1 was gained for him1 like ,abigail1 in battle2 her adversaries were conquered1 and her husband1 he who1 surrounded by spiritual wickedness1 struggled and fought not to lose his beautiful wife1 being dead4 ,on her1 her victorious and loving ,spouse confers sweetness and grace1 cleansing her from all that might obscure her beauty1 and taking off from her the garments of her captivity1 that so1 laying aside all the hairs of her head1 that is1 the curls of sins1 which seem to be superfluous parts of our person 7for if a man have long hair it is a shame unto him71 she may strive to come in the unity of the faith1 unto a perfect man1 unto the measure of the stature of the fulness of ,christ1 that she may lay aside all trouble of mind1 and founded in love may grow up in the ,lord ,jesus1 and make increase of the whole body4 ,sidenote3 ,deut4 xxi4 #ab4 ,sidenote3 ,ib4 #ab4 ,sidenote3 ,eccles4 ii4 #ad4 ,sidenote3 ,deut4 xxi4 #ac4 ,sidenote3 ,jer4 xvii4 #ab4 ,vulg4 #aa4 ,this is that soul whom the ,law shews to thee under the figure of a beautiful woman1 and if thou seest her among the captives1 and hast a desire unto her1 that thou wouldest have her to thy wife1 it says to thee1 thou shalt bring her home to thine house1 that thou mayest commit to her the whole interior of thy house1 the possession of all thy secrets1 that thou mayest take away her superfluities1 and cut off her transgressions2 and with a razor not too sharp1 lest it come to evil1 may cut off the slough of thy passions1 and thy idle senses4 ,wherefore it is said1 she shall shave her head1 that so the wise man's eyes that are in his head may meet with no hindrance4 ,and she shall remain1 it is said1 in thine house a full month1 bewailing the sins of her nativity1 and the lies of her wicked father the devil1 who would fain gather what he hath not laid1 that so1 cleansed by the purification of this mystic number1 she may obtain the keys of marriage4 ,sidenote3 ,deut4 xxi4 #ac4 ,sidenote3 ,wisd4 viii4 #ai4 ,sidenote3 ,cant4 iii4 #d4 #ab4 ,and it is well said1 ,after that thou shalt go in unto her1 bidding thee to enter wholly into thy soul1 and collect thyself within her1 and so dwell in her that thou mayest be not in the flesh but in the spirit1 and purpose to associate her to thyself in the commerce of life1 knowing that she will communicate to thee of her goods1 and that filled with her grace thou mayest say1 ,i was a witty child1 and had a good spirit2 and she may answer thee1 ,i will take thee1 and bring thee into my mother's house1 and unto the chamber of her that conceived me4 ,a good mother of souls in that ,jerusalem which is in heaven4 ,sidenote3 ,deut4 xxi4 #ad4 #ac4 ,she then shall be thy life1 she shall find thee and kiss thee4 ,and it shall be1 if thou hast no delight in her1 because she chastiseth her body1 and bringeth it into slavery1 thou shalt not suffer her to be a slave1 that is1 to the lusts of the body1 nor subject her to the flesh1 but suffer her to remain free2 thou shalt not alienate her1 for this were to sell her1 nor shalt thou despise her1 but shalt allow her to serve ,god in the chastity of faith and sobriety of good works4 ,farewell3 love me1 for ,i love you4 ,,letter ,,xxxii4 ,a4,d4 #chg4 ,s4 ,,ambrose in this ,letter applies the words of ,jeremiah about the partridge 7,jer4 xvii4 #aa47 to ,satan1 and from it sets forth the way in which ,jesus ,christ has overcome him1 and rescued man from his power4 ,,ambrose ,,to ,,iren,,us1 ,,greeting4 ,sidenote3 ,jer4 xvii4 #aa4 ,sidenote3 #a ,kings iv4 #cc4 #a4 ,,the partridge hath cried1 she hath gathered what she hath not hatched#afg4 ,from the conclusion of my last letter ,i may borrow the opening of the ensuing4 ,the question has been much mooted3 with a view therefore of solving it1 let us consider what natural history tells us of the nature of this bird4 ,for it is the part of no little sagacity to consider even this1 for ,solomon knew the nature of beasts and of fowl1 and of creeping things and of fishes6 #b4 ,now this bird is said to be full of craft1 fraud1 and guile1 skilled in the ways of deceiving the fowler1 and experienced in the arts of turning him aside from her young ones2 omitting no artful stratagem which may draw off the pursuer from her nest and lurking place4 ,and we know that on observing his approach1 she beguiles him until she has given her offspring the signal and opportunity for flight4 ,as soon as she perceives they have escaped1 she also withdraws herself1 leaving her enemy deluded by her treacherous wiles4 #c4 ,it is said also to be a bird which copulates indiscriminately1 and that the male bird rushes eagerly on the female1 and burns with unrestrained desires4 ,wherefore it has been thought suitable to compare this impure malicious and deceitful creature with the adversary and circumventor of the human race1 with him who is the arch-deceiver and author of impurity4 ,sidenote3 ,gen4 iii4 #d1 #e4 ,sidenote3 ,exod4 v4 #b4 ,sidenote3 ,num4 xvi4 #b4 ,sidenote3 ,exod4 xxxii4 #a4 ,sidenote3 ,s4 ,matt4 xxvii4 #bc-be4 ,sidenote3 #a ,sam4 viii4 #e4 #d4 ,the partridge then cried1 he that is1 who derives his name from destroying#afh3 even ,satan1 which in ,latin means the adversary#afi4 ,he cried first in ,eve1 he cried in ,cain1 he cried in ,pharaoh1 in ,dathan1 ,abiram1 ,korah4 ,he cried in the ,jews1 when they demanded gods to be made for them1 while the law was being given to ,moses4 ,he cried again1 when they said of the ,saviour1 ,let ,him be crucified1 let ,him be crucified1 and1 ,his blood be on us and on our children4 ,he cried1 when they required that a king should be given them1 that they might revolt from the ,lord ,god their ,king4 ,he cried in every one who was vain and faithless4 ,sidenote3 ,gen4 i4 #bg4 ,sidenote3 ,jer4 xvii4 #aa4 ,sidenote3 ,isa4 lxiii4 #a4 #e4 ,and by these cries he gathered to himself a people whom he had not created2 for ,god made man after ,his own likeness and image1 and the ,devil drew man to himself by the allurements of his voice3 ,he gathered to himself the nations of the ,gentiles1 getting riches not by right#agj4 ,wherefore it is a common saying concerning the rich and covetous man1 that he is a partridge gathering riches not by right4 ,but my ,jesus1 as a good ,judge1 does all things with righteousness#aga1 for ,he came saying1 as it is written1 ,i speak righteousness and judgement#agb of salvation4 ,sidenote3 ,gen4 iv4 #aj4 ,sidenote3 ,exod4 xiv4 #ae4 ,sidenote3 ,josh4 i4 #a4 ,sidenote3 ,ps4 cxix4 #adf4 ,sidenote3 ,isa4 xl4 #f4 ,sidenote3 ,prov4 ix4 #e4 ,sidenote3 ,hab4 ii4 #aa4 ,sidenote3 ,s4 ,matt4 xxvii4 #df4 ,sidenote3 ,s4 ,luke xxiii4 #dc4 ,sidenote3 ,jer4 xvii4 #aa4 #f4 ,by that grace then ,he despoiled that partridge the ,devil1 took from him the ill-gotten riches1 even the multitude that followed ,him1 recalled from error the souls of the ,gentiles1 and the minds of the nations that wandered from the way4 ,and since ,he knew that they were beguiled by the voice of the ,devil1 and in order that ,he might ,himself loose the bonds and chains of ancient error1 ,he cried first in ,abel1 the voice of whose blood cried out4 ,he cried in ,moses1 to whom ,he said1 ,wherefore criest thou unto ,me8 ,he cried in ,joshua1 ,he cried in ,david1 who says1 ,unto ,thee do ,i call1 help me4 ,he cried too in all the ,prophets4 ,wherefore ,he says also to ,isaiah1 ,cry1 and ,isaiah answers1 ,what shall ,i cry8 ,he cried in ,solomon1 calling to all with a very loud voice in the power of ,wisdom1 ,come eat of my bread1 and drink of the wine which ,i have mingled4 ,he cried also in ,his ,body1 as the ,beam out of the timber4 ,he cried that ,he might deceive and circumvent the lurking ,enemy1 saying1 ,my ,god1 ,my ,god1 why hast ,thou forsaken ,me4 ,he cried that ,he might spoil him of his prey1 replying to the thief1 ,verily ,i say unto thee1 this day shalt thou be with ,me in ,paradise4 ,wherefore when ,jesus cried1 straightway that partridge was left by those whom he had gathered in the midst of his days4 #g4 ,wherefore some have thought that this also agrees with the nature of the partridge1 forasmuch as it steals the eggs of others1 and hatches them with its own body1 seeking by this treachery to gain for itself the offspring of others4 ,but when she whose eggs have been stolen1 or nest invaded1 or her young have been tempted by a fraudulent resemblance1 and deceived by the appearance of beauty1 when she1 ,i say1 perceives this1 she #8picks out the crow's eyes#agc' as the saying is1 and1 being inferior in strength1 puts on and arms herself with cunning4 ,and when all the labour she has bestowed on their nurture has exhausted her store of food1 and her young ones have begun to grow up1 she utters her cries1 and calls to her offspring with the trumpet 7as it were7 of affection4 ,and they1 roused by this natural sound1 recognise their mother1 and desert their pretended parent4 ,and thus1 seeking to gather what he has not hatched1 he loses those whom he thought to bring up4 ,sidenote3 ,rom4 vi4 #h4 #h4 ,not without need therefore was it that ,jesus also cried2 it was in order that the whole universe which had been deceived by the voice1 the allurements1 the art1 the specious beauty of the partridge1 and enticed by his treacherous wiles1 and had wandered from the true ,author of their being1 might be recalled by the voice of her true ,parent1 might abandon this deceiver1 and desert him in the midst of his days1 that is1 before the end of this world4 ,from him the ,lord ,jesus has rescued us1 and called us to eternal life4 ,wherefore now1 being dead to the world we live to ,god4 ,sidenote3 #a ,cor4 i4 #bg4 ,sidenote3 ,ib4 iii4 #ah4 #i4 ,when then this partridge shall have been completely forsaken by his false children1 then that foolish one whom ,god has chosen and who has confounded the wise man1 will be saved4 ,wherefore if any man seemeth to be wise in this world let him become a fool1 that he may be wise4 ,farewell my son1 and love me1 as indeed you do1 for ,i love you4 ,,letter ,,xxxiii4 ,s4 ,,ambrose in this ,letter explains more fully the text of ,deut4 7xxi4 #ae c47 which he had alluded to in ,letter xxi4 and makes the two wives represent qualities4 ,,ambrose ,,to ,,iren,,us1 ,,greeting4 ,sidenote3 ,deut4 xxi4 #ae4 #a4 ,,in a previous letter ,i said that the soul ought to be delivered from its adversaries1 and a bond of life which shall be inseparable entered into with it4 ,and inasmuch as my discourse took as a proof of its assertion that passage in the ,book of ,deuteronomy which speaks of the man who had two wives1 one beloved and the other hated1 you seem to have felt much concern lest any one should suppose this man had taken to himself two souls1 which is impossible4 #b4 ,but you yourself know that sometimes1 when ,scripture uses allegory1 it refers some things to the figure of the ,synagogue1 some to that of the ,church2 some things to the soul1 others to the mystery of the ,word1 others to souls of different kinds and qualities1 which he who has spiritual discernment can distinguish4 ,and so ,i conceive that it is not two souls1 but different qualities of the same soul1 which are treated of in the following chapter of the ,law4 ,for there is an amiable kind of soul1 which desires pleasure1 which shuns labour1 shrinks from compunction1 slights the judgments of ,god4 ,it is amiable because it seems gentle and sweet for the time1 and one that soothes rather than distresses the mind4 ,but there is another severer kind1 which is consumed with zeal for ,god1 which1 like a strict wife1 will not permit or suffer her consort to commit whoredoms1 allows no indulgence to the body1 gives no licence to delight or pleasure1 renounces the hidden deeds of shame1 devotes herself to arduous labours and to severe perils4 ,sidenote3 ,ib4 #af4 ,sidenote3 ,exod4 xiii4 #b4 ,s4 ,luke ii4 #bc4 #c4 ,if therefore both have borne children1 he may not1 it is said1 when he maketh his sons to inherit that which he hath1 make the son of the beloved first#agd before the son of the hated1 which is indeed the first4 ,the meaning of which ,i conceive not to be so much a simple preference as between two first ones1 but rather a declaration that the son of the hated wife alone has the prerogative of being first4 ,now the word #8primitivus' means as first-born#age1 and the first-born are holy1 for every male that openeth the womb shall be called holy to the ,lord4 ,nevertheless all first-born are not holy1 for ,esau who was the first-born was not holy4 ,sidenote3 ,numb4 iii4 #ab1 #ac4 ,sidenote3 ,heb4 xii4 #bb4 ,sidenote3 ,gen4 xxix4 #cd4 #d4 ,but the holy are the first-born1 for it is written in ,numbers2 ,behold1 ,i have taken the ,levites from among the children of ,israel instead of all the first-born that openeth the matrix among the children of ,israel4 ,for on the day that ,i smote all the first-born in the land of ,egypt1 ,i hallowed unto ,me all the first-born in ,israel4 ,wherefore ,he took the ,levites for the first-born1 as being holy1 for we know that the holy are first-born from the ,epistle to the ,hebrews1 where it is written1 ,but ye are come to ,mount ,sion1 and unto the heavenly ,jerusalem1 and to an innumerable company of ,angels and to the ,church of the first-born4 ,wherefore as the first-born of the ,church are holy1 so also are the ,levites1 for they also are the first-born4 ,for it is not by the order of their birth but by the gift of sanctification that they are holy2 ,levi being the third son of ,leah and not the first4 ,sidenote3 ,ps4 lviii4 #c4 ,sidenote3 ,gal4 i4 #ae4 ,sidenote3 ,s4 ,john i4 #bf4 #e4 ,but he who is sanctified himself opens the womb4 ,what womb8 ,hear the words1 ,as soon as they are born they go astray4 ,as you have understood the first-born who opens the womb1 so understand here the womb of the good mother1 from which it is not saints1 but sinners who go astray4 ,but the ,levites are taken away from the midst of ,israel1 because they have nothing in common with the people1 whose earthly first-born are destroyed4 ,the first-born of the world are of another mother1 from whose womb ,paul was separated when he was called to the grace of ,god4 ,he received the ,word ,who is in the midst of our hearts4 ,whence it is said also1 ,there standeth ,one among you1 ,whom ye know not4 ,sidenote3 ,deut4 xxi4 #af4 ,sidenote3 ,gen4 xlv4 #bb4 #f4 ,this digression then of ours from one part of the ,law to the other1 for the purpose of shewing that the first-born is not the son of the beloved1 that is of the more remiss and voluptuous wife1 has not been needless1 although the words of the chapter before us express the same truth3 ,he may not make the son of the beloved first-born before the son of the hated1 which is indeed the first-born4 ,he is indeed the first-born who is the holy son of a holy mother2 just as she is indeed the mother1 from whose womb not her true sons but sinners go astray4 ,wherefore the former is not the son of the true mother1 nor the true first-born1 but as though he were so1 subsistence is indeed provided for him that he may not want1 but he is not honoured1 that he may become rich4 ,but the other has received double from all1 that he may abound2 just as in ,genesis each of the patriarchs had two changes of raiment given to them by their brother ,joseph1 when they were sent back to their father to tell him that he whom he had believed to be dead was found4 ,sidenote3 ,deut4 xxi4 #ag4 ,sidenote3 ,rev4 i4 #h4 ,sidenote3 ,gen4 xxi4 #aj4 #g4 ,thus the first-born has received the prerogative of inheritance1 as the ,scripture says1 ,he is the beginning of his strength1 the right of the first-born is his4 ,thus from the first-born ,son of ,god the first-born are holy1 and from that beginning1 7for ,he is the ,beginning and the ,ending17 the beginning is called holy1 the beginning is the son to whom the prerogative of the first-fruits is due1 according to that which was said to ,abraham1 ,cast out this bondwoman and her son1 for the son of this bondwoman shall not be heir with my son1 even with ,isaac4 ,sidenote3 ,ib4 xxi4 #ab4 #h4 ,now the ,divine ,oracle teaches us that this relates to the inheritance of virtues rather than that of mercy1 for the ,lord says1 ,in all that ,sarah hath said unto thee1 hearken unto her voice2 for in ,isaac shall thy seed be called4 ,what other inheritance was there in ,isaac which could ennoble his father1 but that of sanctity8 ,the son of the handmaid indeed he set over the ,gentiles1 as bestowing upon him a simple portion of his patrimony1 but to the son of ,sarah he gave a double portion1 for on him he bestowed not only temporal but also heavenly and eternal things4 ,farewell3 love me1 for ,i love you4 ,,letter ,,xxxiv4 ,,horontianus asks whether the soul is from heaven4 ,s4 ,ambrose first refers him to the ,book of ,esdras1 and then dwells upon ,s4 ,paul's statement in ,rom4 viii4 ,,ambrose ,,to ,,horontianus#agf1 ,,greeting4 #a4 ,,you have enquired of me whether the soul is formed of a heavenly substance2 for you are too well instructed to suppose that the soul is made of blood or fire or any harmony of nerves1 as the common herd of philosophers believe1 nor as that patrician sect of them1 the descendants of ,plato assert1 does that which moves of itself and is not moved by others appear to you to be the soul1 nor indeed have you approved that fifth kind of element which the keen genius of ,aristotle has introduced1 namely a kind of#agg perfection of which the essence of the soul might be 7as it were7 framed and compounded4 #b4 ,on this subject ,i advise you to read the book of ,esdras1 who despised these trifles of the philosophers1 and with a deeper wisdom which he had gathered from ,revelation1 pointed out that the soul is of a nobler substance4 ,sidenote3 ,rom4 viii4 #bj1 #ba4 ,sidenote3 ,acts xvii4 #bh4 #c4 ,the ,apostle also1 though he has not said it in so many words1 has yet given us to understand1 like a good master and spiritual husbandman calling forth the faculties of his disciples by the hidden seeds of doctrine1 that our souls are of a better creation and a more excellent nature4 ,for when he says that the creature was made subject to vanity1 not willingly but by reason of ,him ,who hath subjected the same in hope1 because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the sons of ,god1 he shews that the grace of souls is not small1 seeing that by their strength and excellence mankind rises to the adoption of the sons of ,god1 having within itself that which is given to it to make it in the likeness and image of ,god4 ,for souls are not perceived by truth1 nor are they seen by the bodily eye1 wherefore they bear upon them the likeness of this incorporeal and invisible nature1 and excel in their substance corporeal and sensible qualities4 ,for the things that are seen are temporal1 they represent and are united to things that are temporal1 but the things that are not seen are united to the ,eternal and ,chief ,good1 in ,him they live and move and have their being1 and suffer not themselves1 if they are wise1 to be separated or divided from ,him4 ,sidenote3 #b ,cor4 v4 #d4 ,sidenote3 ,wisd4 ix4 #ae4 ,sidenote3 #b ,cor4 v4 #g1 #h4 #d4 ,every soul therefore1 seeing herself shut up in the prison-house of the body1 if it be not debased by her connexion with this earthly habitation1 groans under the burthen of the body to which she is joined2 for the corruptible body presseth down the soul1 and the earthy tabernacle weigheth down the mind that museth upon many things1 knowing also that she walks by faith not by sight1 she is willing to be absent from the body to be present with the ,lord4 ,sidenote3 ,ib4 #aj4 #e4 ,let us consider then how the creature hath been made subject to vanity1 not indeed willingly1 but by the ,divine ordinance1 which has appointed that our souls should be united to our bodies on account of their hopes1 in order that1 hoping for good1 they should make themselves worthy of a heavenly recompense4 ,for we must all appear before the judgment seat of ,christ1 that every one may receive the things belonging to the body#agh4 ,every man's soul must therefore consider that she will be rewarded according to deserts of life4 ,and he says well the things belonging to the body1 that is to say1 the body which was assigned to her to govern1 that if she have governed it well she may receive the reward for the sake of which she was subjected in hope1 but if ill1 she may be punished1 forasmuch as she did not trust in ,god1 nor aspire to that adoption of sons1 and to the liberty of true glory4 ,sidenote3 #b ,cor4 v4 #d4 ,sidenote3 ,ps4 cxliv4 #d4 ,sidenote3 ,ib4 xxxix4 #f4 #f4 ,so then the ,apostle has taught that man is a creature subject to vanity4 ,for what is so truly the man as his soul8 of its companions he says1 ,for we that are in this tabernacle do groan being burthened4 ,david also says1 ,man is like a thing of nought1 and1 ,every man living is altogether vanity4 ,wherefore the life of man in this world is vanity1 to which vanity the soul is subject4 ,and when a holy man doeth the things of the body1 he doeth them not willingly but by reason of ,him ,who hath subjected the same in hope1 he does them for obedience sake4 ,from this example of the soul then let us proceed to the other creatures4 ,sidenote3 ,ps4 civ4 #ai4 #g4 ,consider the sun the moon and the stars2 these heavenly luminaries1 although they shine with an excellent brightness1 are yet but creatures1 and rise and set in performance of their daily task1 obeying the ordinance of the eternal ,creator1 dispensing the radiance wherewith they are clothed1 and giving light by night and by day4 ,as often as the sun is obscured by clouds1 as often as is it hidden by the interposition of the earth1 or when the rays of its light are intercepted1 eclipses occur1 and1 as the ,scripture saith1 ,the moon knoweth her going down#agi4 ,she knows when she shines with a full1 and when with a diminished orb4 ,the stars also are overclouded and disappear1 while going through the service of this earthly ministry1 not willingly indeed but in hope2 for they hope for the reward of this their toil from ,him ,who subjected them4 ,wherefore they go through it for ,his sake1 that is1 to do ,his will4 ,sidenote3 ,rom4 xi4 #be1 #bf4 ,sidenote3 ,s4 ,john xix4 #f4 ,sidenote3 ,s4 ,matt4 xxvii4 #be4 ,sidenote3 ,rom4 viii4 #bj4 #h4 ,nor is it surprising that they bear it with patience1 knowing that their ,lord1 the ,creator of all things in heaven and in earth1 took upon ,him our frail body and our servile state4 ,should not they then patiently bear the bondage of their corruption1 seeing that the ,lord of all humbled ,himself even to death for the whole world1 took upon ,him the form of a servant1 and was made the sin of the world1 nay even a curse for us8 ,wherefore the heavenly bodies although they groan in that they are subject to the vanity of this world1 yet follow the example of ,his goodness1 and console themselves with the expectation of being delivered from the bondage of corruption into the liberty of glory1 when the adoption of the sons of ,god1 that is1 the redemption of all men1 shall have arrived4 ,for when the fulness of the ,gentiles shall be come in1 then all ,israel shall be saved4 ,for what people will ,he not pardon when ,he even pardons that persecuting people1 who said1 ,crucify ,him1 crucify ,him1 and1 ,his blood be on us and on our children4 ,but since even the heavenly creation is subject to vanity1 albeit in hope1 will not ,he ,who is truly ,mercy itself and the ,redeemer of the world1 suffer even the perfidy and insolence into which these men through the vanity of the world have fallen to obtain pardon8 ,sidenote3 ,s4 ,matt4 xxiv4 #ce4 ,sidenote3 #a ,cor4 xv4 #bh4 #i4 ,to conclude then1 both this great and glorious sun1 and this moon which is not obscured by the shades of night1 and these stars which are the garniture of the heaven1 all these now suffer the bondage of corruption1 for all creatures are corruptible1 and the heavens shall perish and the heaven and earth pass away4 ,but hereafter the sun and moon and the stars of heaven shall rest in the glory of the sons of ,god1 when ,god shall be all in all1 ,he ,who now in ,his immensity and mercy is in thee and in us4 ,sidenote3 ,rev4 iii4 #a c4 #aj4 ,and shall we not believe that the ,angels themselves1 who in the toils of this world fulfil divers ministries1 as we read in the ,revelation of ,s4 ,john1 do not also groan when made the ministers of vengeance and destruction8 ,seeing that their life is blessed1 would they not rather pass it in their ancient state of tranquillity than be interrupted by the infliction of vengeance on our sins8 ,they who rejoice in the salvation of one sinner must surely groan over the miseries of so grievous sins4 #aa4 ,if therefore the creatures and powers of heaven suffer the bondage of corruption1 but still in hope1 that hereafter they may rejoice on our behalf and together with us1 let us also alleviate the sufferings of this present time by the hope and expectation of future glory4 ,farewell1 my son2 love me1 for ,i love you4 ,,letter ,,xxxv4 ,,in this ,letter ,s4 ,ambrose continues his comment on the passage of ,s4 ,paul1 especially on the #8groans of creation4' ,,ambrose ,,to ,,horontianus4 ,sidenote3 ,rom4 viii4 #bb4 ,sidenote3 ,ib4 #bj4 ,sidenote3 ,ib4 #ba4 ,sidenote3 ,ib4 #bb4 #a4 ,,my former ,letter was a reply to your inquiry2 this is a part of my answer1 supplemental not contradictory to the former4 ,in reviewing the latter part of the passage ,i was struck1 ,i confess1 with his adding1 we know that every creature groaneth1 seeing that previously he had said without any addition1 ,the creature was made subject to vanity4 ,for he said not every creature1 but1 the creature was made subject4 ,and again he says1 ,because the creature itself also shall be delivered from the bondage of corruption4 ,but in the third place he adds that every creature groaneth together4 #b4 ,now what does this addition mean8 ,it means haply that every creature is not subject to vanity1 and therefore every creature will not be delivered from the bondage of corruption4 ,for why should that be delivered which is free and secure from the subjection of vanity and the bondage of that corruption8 ,but they all groan together not in their own but in our pangs1 and haply are in travail together of the ,spirit of ,salvation1 the ,spirit of sweetness1 waiting for the adoption of the sons of ,god1 that in the redemption of the human race they may attain to a common joy and gladness4 ,so then either because of their charity they all groan for our labour1 or for us as a member of their body1 whose head is ,christ4 ,but you may understand this as you please1 either as we have said1 or simply that every creature groans and travails together4 ,sidenote3 ,rom4 viii4 #bc4 #c4 ,and now let us consider what follows4 ,and not only they1 but ourselves also1 which have the first-fruits of the ,spirit1 even we ourselves groan within ourselves1 waiting for the adoption1 to wit the redemption of the body4 ,we are taught in the previous passage what the adoption of sons is2 therefore1 in order to explain its meaning1 to that passage we must recur4 ,sidenote3 ,ib4 #ac4 ,sidenote3 ,ib4 #af4 ,sidenote3 ,gal4 iv4 #f4 ,sidenote3 ,rom4 viii4 #ag4 #d4 ,he who through the ,spirit1 says ,s4 ,paul1 mortifies the deeds of the body shall live4 ,nor is it surprising that he should live1 since he who has the ,spirit of ,god1 becomes the son of ,god4 ,wherefore he is the son of ,god that he may receive not the spirit of bondage1 but the spirit of adoption of sons2 to the intent that the ,holy ,spirit may bear witness with our spirit that we are the children of ,god4 ,but this is the testimony of the ,holy ,spirit1 that ,he it is ,who cries in our hearts1 ,abba ,father1 as it is written to the ,galatians4 ,there is also the great testimony that we are the sons of ,god2 namely that we are heirs of ,god and joint heirs with ,christ4 ,now he is joint heir with ,him1 who is glorified together with ,him1 and he is glorified together with ,him who by suffering for ,him suffers together with ,him4 #e4 ,and in order to encourage us to suffer1 he adds that all things which we suffer fall far below and are not worthy to be compared with the recompense of our labours1 the reward of future good1 which shall be revealed in us1 when we shall be formed anew after the ,image of ,god1 and shall be worthy to behold ,his ,glory face to face4 ,sidenote3 ,rom4 viii4 #ba4 #f4 ,and to exalt the greatness of this future revelation1 he adds that the creation also waits for this revelation of the sons of ,god1 which now is made subject to vanity1 not willingly1 but in hope1 because it hopes for the reward of its ministry from ,christ1 or else because it also will be delivered from the bondage of corruption1 and received into the glorious liberty of the sons of ,god1 that there may be one liberty of the creation and of the sons of ,god1 when their glory shall have been revealed4 ,but now1 so long as this revelation is delayed1 the whole creation groans together1 looking for the glory of our adoption and redemption1 already travailing with that ,spirit of salvation1 and willing to be delivered from the servitude of vanity4 #g4 ,and to this the ,apostle has conjoined the groans of the saints1 who have the first-fruits of the ,spirit1 for they groan also4 ,of their own merits they are indeed secure1 but since the redemption of the whole body of the ,church is still future1 they suffer together with it4 ,for seeing that the members of this our body still suffer1 shall not the other members1 although higher1 sympathize with the suffering members of one and the same body8 ,sidenote3 #a ,cor4 xv4 #bh4 ,sidenote3 ,ib4 #h4 ,and this1 ,i suppose1 is why the ,apostle has said that the ,son ,himself shall be subject unto ,him that put all things under ,him1 for they who still labour are not yet subject1 and in these perhaps ,christ still thirsts1 in these is still hungry1 in these is still naked1 in that they do not fulfil the word of ,god1 nor put on ,christ1 ,who is the ,garment of believers1 and the ,robe of the faithful4 ,they also in whom ,he is sick still need medicine1 and therefore are not yet subdued1 for this subjection is of strength not of weakness3 again1 in those who are strong and obey the commands of ,god1 the ,son of ,god is subject4 ,but now ,his travail is greater in those who do not succour those who are toiling1 than in those who still require aid themselves4 ,and this is the pious and true meaning of the subjection of the ,lord ,jesus1 ,who will subject ,himself1 to the intent that ,god might be all in all4 ,sidenote3 ,rom4 viii4 #bc4 ,sidenote3 ,exod4 xxii4 #bi4 ,sidenote3 ,ib4 xxxiv4 #bf4 ,sidenote3 ,gen4 iv4 #d4 #i4 ,we have received the ,apostle's meaning1 let us now consider who are they that have the first-fruits of the ,spirit4 ,with this view let us inquire what is intended under the name of first-fruits or of beginning1 ,thou shalt not delay1 it is said1 to offer the first of thy ripe fruits1 and of thy liquors2 further on1 ,the first of the first-fruits of thy lands thou shalt bring into the house of the ,lord thy ,god4 ,first-fruits and tenths are different1 first-fruits are of greater merit1 an act of pious consecration4 ,and on this account ,abel pleased ,god1 for he delayed not to offer his gift1 but offered of the first-fruits of his flock4 ,although some suppose that there is a difference between first-fruits#ahj and first-born#aha1 in that on gathering in the crops1 the beginning1 so to speak1 of all kinds in the threshing floor are offered1 while the first reaping of the harvest is offered to the ,lord2 but of this we will speak in another place4 ,but by the offering of the first-fruits1 the whole harvest appears to be sanctified1 but the first-fruits themselves are the most holy4 ,sidenote3 #a ,cor4 xii4 #bh4 ,sidenote3 ,s4 ,luke ii4 #bh4 ,sidenote3 ,s4 ,john i4 #dg4 ,sidenote3 ,s4 ,luke xxiii4 #ec4 ,sidenote3 ,s4 ,matt4 iii4 #i4 #aj4 ,in like manner the saints are the first-fruits of the ,lord1 and the chief are the ,apostles1 for ,god hath set in the ,church first ,apostles1 who have prophesied many things and preached the ,lord ,jesus1 for they first received ,him4 ,simeon too received ,him1 and the prophet ,zacharias1 ,john his son1 ,nathanael1 in whom there was no guile1 who rested under the fig tree1 ,joseph also who was called just1 who buried ,him4 ,these are the first-fruits of our faith1 nevertheless the nature of other seeds is the same as that of the first-fruits1 although in some there is less grace1 for ,god is able of these stones to raise up children to ,abraham4 ,sidenote3 ,col4 i4 #ah4 ,sidenote3 #a ,cor4 xv4 #bc4 ,vulg4 ,sidenote3 ,col4 i4 #ae4 ,sidenote3 ,heb4 i4 #c4 #aa4 ,you have an example in the ,lord ,jesus ,himself4 ,in the resurrection of the dead ,he is called the first-born from the dead4 ,the ,apostle also has called ,him the first-fruits2 ,in ,christ shall all be made alive1 but every man in his own order1 ,christ the first-fruits1 afterward they that are ,christ's1 who have believed in ,his coming4 ,his body is as truly a body as our own1 nevertheless ,he is called the first-born from the dead1 because ,he rose first2 and ,he is called the first-fruits because ,he is holier than all the other fruits1 and they by union with ,him are hallowed also4 ,he also as the ,image of the invisible ,god is the ,head of those found after that ,image2 in ,him according to ,his ,divinity there is nothing corporeal1 nothing temporary2 for ,he is the brightness of ,his ,father's glory1 and the express ,image of ,his ,person4 ,but in our desire to explain the meaning of first-fruits we have greatly extended the length of our letter4 ,sidenote3 ,s4 ,john xiv4 #ab4 ,sidenote3 #b ,cor4 xi4 #bi4 #ab4 ,now the ,apostles are our first-fruits1 chosen from all the first-fruits of that time2 to them it is said1 ,and greater things than these shall ye do1 for the ,grace of ,god hath poured itself into them4 ,these1 ,i say1 groaned1 waiting for the redemption of the whole body1 and they still groan1 because many are still toiling1 who are yet tossing on the sea4 ,just as1 if a man is reaching the higher shore1 but the waves still dash up to his middle1 he groans and is in travail until he be wholly out of danger4 ,verily he groans1 who still says to us1 ,who is weak1 and ,i am not weak8 ,sidenote3 ,rom4 viii4 #bc4 ,sidenote3 ,gal4 iv4 #f4 ,sidenote3 ,rom4 viii4 #bd4 ,sidenote3 ,s4 ,luke xviii4 #db4 #ac4 ,we need not then to be perplexed by the words1 ,we1 which have the first-fruits of the ,spirit1 groan within ourselves1 waiting for the adoption1 to wit the redemption of our body1 for the sense is plain1 forasmuch as they1 having the first-fruits of the ,spirit1 groan1 waiting for the adoption of sons4 ,this adoption of sons is the redemption of the whole body1 when he who is to be the son of ,god by adoption shall see face to face that ,divine and ,eternal ,good2 for there is the adoption of sons in the ,church of ,god1 when the ,spirit cries1 ,abba1 ,father1 as it is written to the ,galatians4 ,but this will be perfected when all shall rise again in incorruption power and glory who are counted worthy to see the ,face of ,god1 for then the human race will judge itself to be truly redeemed4 ,and so the ,apostle boasts1 saying1 ,for we are saved by hope4 ,for hope saves1 as also faith1 whereof it is said1 ,thy faith hath saved thee4 ,sidenote3 ,phil4 i4 #bd4 ,sidenote3 ,rom4 viii4 #bd4 ,sidenote3 #a ,cor4 ii4 #i4 #ad4 ,therefore the creature which is made subject to vanity not willingly but in hope1 is saved by hope2 just as ,paul too1 knowing that to die was gain to him1 that he might be freed from the body and be with ,christ1 remained in the flesh for their sakes whom he wished to win to ,christ4 ,now what is hope but the expectation of things future8 ,wherefore he says1 ,but the hope that is seen is not hope4 ,for it is not what is seen but what is unseen that is eternal1 for what a man seeth1 why doth he yet hope for8 ,the things that we see we seem to possess1 how then can we hope for that which we already possess8 ,thus none of those things which we hope for can we see2 eye hath not seen1 nor ear heard1 the things that ,god hath prepared for them that love ,him4 ,sidenote3 ,ps4 xl4 #a4 ,sidenote3 ,lament4 iii4 #be4 #ae4 ,wherefore1 if that which is seen cannot be hoped for1 it is not well to read as some do1 #8for#ahb because any one sees a thing he also hopes for it2' unless it may be understood thus1 #8for that which any one sees1 why does he also hope for or expect it8' ,for most true it is that we hope for that which we see not1 and therefore1 although it seem to be absent from us1 we still look for it in patience2 ,i waited patiently for the ,lord1 and ,he inclined unto me4 ,and we wait patiently1 because the ,lord is good unto them that wait for ,him4 ,and it seems to agree with this1 that through patience ,he has given it back to us4 ,we wait for the things which we hope for1 but see not4 ,for he does much who hopes and looks for those things which are not seen1 and endures because he directs his mind to that which is4 ,sidenote3 ,rom4 viii4 #bd4 ,sidenote3 ,s4 ,john i4 #bf4 ,sidenote3 #a ,cor4 ii4 #i4 #af4 ,now it is well said that hope that is seen is not hope1 referring to the power and honour and riches of this world4 ,you may see a man distinguished by his retinue and equipages1 but he has not hope in his equipages which are seen4 ,nor is hope in the firmament of heaven1 but in the ,lord of heaven4 ,the ,chaldan has not hope in the stars which he watches2 nor the rich man in his possessions or the avaricious man in usury2 but he hath hope who places his hope in ,him ,whom he sees not1 that is1 in the ,lord ,jesus1 ,who stands in the midst of us1 yet is not seen4 ,finally1 eye hath not seen1 nor ear heard the things which ,god hath prepared for them that love ,him4 ,,letter ,,xxxvi4 ,s4 ,,ambrose continues1 in reply to a question of ,horontianus1 his discussion of the passage of ,s4 ,paul1 and explains what are his #8groanings unutterable4' ,,ambrose ,,to ,,horontianus4 #a4 ,,our letters are so linked together that we seem to be holding actual conversation with one another1 so well do you with your question and ,i with my explanations supply subject matter for our correspondence4 ,sidenote3 ,rom4 viii4 #bf4 ,sidenote3 ,ps4 xxvii4 #i4 #b4 ,you have intimated your doubt of what spirit it is said that he maketh intercession for us with groanings that cannot be uttered4 ,let us then refer to what has gone before1 that the passage may make plain what we are seeking4 ,likewise1 it is said1 the ,spirit helpeth our infirmities4 ,does it not seem to you that this is the ,holy ,spirit1 for ,he is our ,helper1 as ,he to ,whom it is said1 ,thou hast been my succour1 leave me not neither forsake me1 ,o ,god of my salvation8 ,sidenote3 ,s4 ,luke xi4 #a4 ,sidenote3 #a ,cor4 xiv4 #ae4 ,sidenote3 ,ps4 cxliii4 #aj4 ,sidenote3 #a ,cor4 xii4 #g4 ,sidenote3 ,s4 ,matt4 vi4 #cc4 #c4 ,for what other ,spirit could teach ,paul how to pray8 ,the ,spirit of ,christ1 like ,christ ,himself1 teaches ,his disciples to pray1 for who could teach us1 after ,christ1 but ,his ,spirit1 ,whom ,he sent to teach us1 and to direct our prayers1 for we pray with the ,spirit and we pray with the understanding also4 ,that the understanding may pray well1 the ,spirit goes before and leads it forth into the right way1 so as to prevent carnal things1 or what either falls below or exceeds its strength1 from secretly stealing over it4 ,for the manifestation of the ,spirit is given to every man to profit withal4 ,it is written also1 ,seek great things1 and small things shall be added unto you2 seek heavenly things1 and earthly things shall be added unto you4 ,sidenote3 #a ,cor4 xii4 #aa4 ,sidenote3 ,s4 ,matt4 xxvi4 #da4 #d4 ,wherefore ,he wishes us to seek greater things1 not to linger upon earth4 ,and ,he knows what to bestow upon us1 dividing unto every man severally as ,he will4 ,sometimes1 knowing our capacity1 which we are ignorant of1 ,he says to us1 ,ye cannot receive it now4 ,i ask for myself the sufferings of martyrdom1 the ,holy ,spirit is willing1 but sees the weakness of my flesh1 and lest1 while ,i seek for greater things ,i should lose what is less1 says to me1 #8,thou canst not bear this4' ,what opportunities have ,i not had and yet when near the goal ,i have been held back#ahc4 ,the good physician knows what food is suitable to each disease1 and to each season1 for the benefit of health4 ,sometimes food seasonably taken restores health2 but if a man eat food unseasonably or of an improper kind1 it is dangerous to him4 ,sidenote3 ,jer4 iv4 #ai4 ,sidenote3 ,ps4 xxxviii4 #i4 ,sidenote3 #a ,chron4 xxi4 #ag4 #e4 ,therefore since we know not what to pray for1 nor how to pray1 the ,holy ,spirit prays for us2 for ,he is the ,spirit of ,jesus our ,advocate1 and ,he prays with groans unutterable1 for ,christ also mourns for us4 ,and ,god the ,father says1 ,my bowels1 ,my bowels1 ,i am pained at the very heart4 ,we often read too of ,him as being indignant and grieved4 ,he groans to take away our sins1 and to teach us to do penance4 ,for there are pious groans1 and of prevailing power with ,god1 whereof the ,prophet speaks1 ,and my groaning is not hid from ,thee4 ,for he did not hide himself1 like ,adam1 but said1 ,behold ,i am the shepherd1 but these sheep1 what have they done8 it is ,i that have sinned1 let ,thine hand be on me4 ,sidenote3 #b ,cor4 xii4 #d4 ,sidenote3 ,rom4 viii4 #bg4 ,sidenote3 ,ib4 #f4 ,hence then cometh the groaning of the ,spirit of ,god1 and those groans of the ,prophet#ahd1 truly unutterable because they are divine4 ,so those words which ,paul heard in heaven are unspeakable1 which it is not lawful for a man to utter1 but what is hidden from man is known to ,god4 ,now ,he ,who is the ,searcher of hearts knows all things1 but the things which ,he searches are those which the ,spirit hath cleansed4 ,god therefore knoweth what the ,spirit prays for1 and what is the wisdom of the ,spirit ,which intercedes for the saints1 as it is written1 ,for the ,spirit maketh intercession for us4 ,for those for whom ,christ suffered1 and whom ,he cleansed by ,his ,blood1 for them the ,spirit also intercedes4 ,farewell3 love me as a ,son1 for ,i too love you4 ,,letter ,,xxxvii4 ,a4,d4 #chg4 ,,simplician1 to whom this and the following ,letters1 and several later ones1 are addressed1 seems1 from what little we know of him1 to have been a very learned and yet simple-minded man4 ,he was older than ,s4 ,ambrose1 who speaks in this ,letter of his #8fatherly love' towards himself1 and was probably his adviser in the early days of his episcopate1 and possibly1 as the ,benedictine ,editors1 7note on ,letter lxv17 suggest1 his #8father in the faith1' as having prepared him for his ordination1 or even taught him as a catechumen at ,rome in earlier days4 ,paulinus tells us that when ,s4 ,ambrose was on his death-bed he overheard some of his ,clergy discussing the probabilities as to his successor1 and when they mentioned ,simplician's name1 he said 8as if he were taking part in the convention1 #8,trahitur autem sapientia de occultis4'0 ,certainly ,simplician was unanimously chosen his successor4 ,in this ,letter he dwells in detail upon the theme that goodness is true freedom and sin slavery1 which he illustrates at great length and with much rarity of argument4 ,it is one of the most interesting of his expository ,letters4 ,,ambrose ,,to ,,simplician1 ,,greeting #a4 ,,when we were lately conversing together1 in the intimacy of an old-standing affection1 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 people4 ,you said further that this was the case1 because the depth of his counsels is difficult to grasp1 while the loftiness of his sentiment rouses the audience1 and stimulates the preacher2 and also because his discourses are so fully1 for the most part1 the interpreters of his meaning1 that the expounder of them finds nothing to add of his own1 and1 if he would say ought1 fills the part of a critic rather than of a preacher4 #b4 ,however since ,i recognize herein the feelings of long friendship1 and what is still more precious1 the tenderness of your paternal regard1 7for in length of attachment many may participate1 but in paternal love they cannot27 since moreover you consider that ,i have already done what you ask satisfactorily1 ,i will comply with what you desire1 and that the more1 as ,i am admonished and stimulated by my own example1 an example not difficult for me to follow1 since ,i shall imitate no great one1 but myself only1 thus returning to my own humble customs4 #c4 ,as to the plan pursued in my discourse1 seeing that the image and character of the blessed life is delineated therein1 ,i think ,i have so arranged the argument of it that it will not be disapproved by others1 certainly not by yourself who are so partial to me1 although it is more difficult to satisfy your judgment than theirs1 only your affection softens its severity and renders it more indulgent to me4 ,sidenote3 #a ,cor4 vii4 #bc4 #d4 ,now this ,letter1 written as it is in your absence1 has for its subject the sentence of the ,apostle ,paul1 who calls us from slavery into liberty1 saying1 ,ye are bought with a price1 be not ye the servants of men1 shewing that our liberty lies in the knowledge of wisdom4 ,this opinion has been bandied to and fro by philosophers in energetic discussions1 while they assert that every wise man is free and every fool a slave4 ,sidenote3 ,ecclus4 xxvii4 #aa4 ,sidenote3 ,eph4 iv4 #ad4 ,sidenote3 ,s4 ,matt4 xiii4 #dc4 #e4 ,but this was said long before by the son of ,david1 ,the fool changeth as the moon4 ,the wise man on the other hand is not dispirited by fear1 nor changed by power1 nor exalted by prosperity1 nor cast down by sadness2 for where wisdom is1 there also is strength of mind1 constancy1 and fortitude4 ,now the wise man remains the same in mind1 neither depressed nor exalted by the vicissitudes of things1 he is not tossed to and fro as a child1 and carried about with every wind of doctrine1 but continues perfect in ,christ1 grounded in charity1 rooted in faith4 ,hence he is not conscious of failure1 he knows not the various losses which befal the soul1 but shall shine forth as the ,sun of righteousness ,who shines in the kingdom of ,his ,father4 ,sidenote3 ,gen4 ix4 #be4 #f4 ,but let us now consider from what source ,philosophy more fully derived this1 from what discipline and wisdom of the ,patriarchs4 ,did it not come first from ,noah who1 perceiving that his son ,ham had foolishly derided the nakedness of his father1 cursed him in these words1 ,cursed be ,ham#ahe1 a servant of servants shall he be unto his brethren1 and set his brethren as lords over him1 seeing that they had wisely deemed their fathers old age worthy of honour8 ,sidenote3 ,gen4 xxvii4 #bi4 #g4 ,did not also that source of all good discipline1 ,jacob1 who on account of his wisdom was preferred to his elder brother1 instil into the breasts of all the riches of this copious subject8 ,so also the pious father1 whose paternal affection was equally strong towards his two sons1 although his judgment varied1 7for while the ties of blood sway the affections1 our judgments are formed according to desert17 and who therefore dispensed to the one grace1 to the other mercy1 to the wise grace1 to the foolish mercy1 seeing that ,esau could not raise himself to virtue by his own proper strength nor make progress spontaneously1 blessed him in rendering him the subject and servant of his brother1 shewing thereby that folly was so much worse than slavery that slavery itself is a remedy for it2 because a fool cannot govern himself1 and unless he has some director he falls by his own will4 #h4 ,his father therefore1 loving him and careful for his welfare1 made him the servant of his brother that he might be ruled by his counsels4 ,and thus wise rulers are given to an indiscreet nation1 that by their vigour they may guide the weakness of the people1 ruling them by a show of power1 and by this weight of authority constraining them against their wills to obey those wiser than themselves1 and to submit to the laws4 ,on the foolish son therefore he laid a yoke as on one untamed1 and to him who had said he would live by his sword he denied even freedom2 that he might not fall away through presumption he set his brother over him1 that being subdued by his authority and governance he might make progress towards conversion4 ,and since there are two kinds of service1 7for that which proceeds from necessity is weaker1 that from free will stronger1 for that good is more transcendent which proceeds not from necessity but from free will17 he therefore first laid upon him the yoke of necessity1 and afterwards imparted to him the blessing of voluntary subjection4 ,sidenote3 ,ps4 cv4 #ah4 #i4 ,it is not then nature which makes a person a slave1 but folly2 not manumission which sets free1 but discipline4 ,esau was born free1 and was made a servant1 ,joseph was sold into slavery1 and then elected to power1 to rule over those who bought him4 ,he disdained not to be sedulous and obedient1 but he maintained the height of virtue1 he preserved the liberty of innocence1 the dignity of integrity4 ,the ,psalmist therefore says well1 ,joseph was sold to be a bond-servant2 they humbled his feet in fetters4 ,he was sold1 it is said1 to be a bond-servant1 but they could not make him a bond-servant2 they humbled his feet1 not his soul4 ,sidenote3 ,ib4 #ai4 ,sidenote3 ,eph4 vi4 #af4 #aj4 ,for how was that soul humbled of which it is said3 ,his soul pierced the iron8 ,for while sin pierces the souls of others1 7for the iron means sin1 which has a penetrating power17 the soul of holy ,joseph was so far from being vulnerable by sin that it pierced through sin itself4 ,the blandishments of his mistress' charms moved him not1 and with reason was he insensible to the flames of lust1 seeing that he was consumed by the brighter fire of ,divine grace4 ,it is therefore well said of him also1 ,the word of the ,lord inflamed him2 for thereby he quenched the fiery darts of the ,devil4 ,sidenote3 ,gen4 xli4 #dh4 ,sidenote3 ,ib4 xlvii4 #bj4 ,sidenote3 ,ib4 #bb4 #aa4 ,how was he a bond-servant who directed the princes of the people to store up the corn1 that thus they might forestall and provide for future dearth8 ,or how was he a bond-servant1 who gained the whole land1 and reduced all the ,egyptians to bondage8 ,and this1 not in order to impose upon them the condition of an ignoble bondage1 but that he might establish a tribute from all but the lands of the priesthood1 which he preserved free from tribute1 that among the ,egyptians also respect for the priesthood might be held inviolable4 ,sidenote3 #a ,esdr4 iv4 #bi1 #cj1 #ca4 #ab4 ,his being sold then did not make him a slave2 for though of a truth he was sold to merchants1 yet1 if you regard price merely1 you will find many who have bought for themselves maidens of an elegant form1 and then1 captivated by love1 have basely enslaved themselves to them4 ,apame the concubine of ,king ,darius was once seen sitting at his right hand1 taking his diadem off his head1 and placing it on her own1 and with the palm of her left hand striking his face1 while the ,king gazed upon her with open mouth1 glad if she would only smile upon him1 and thinking himself miserable and afflicted if she scorned him1 laying aside his authority1 and seeking to soothe and persuade her to be reconciled to him4 ,sidenote3 ,prov4 xvii4 #b4 ,,lxx4 #ac4 ,but why should ,i quote this at so great a length8 ,do we not often see parents who have been made slaves by pirates or cruel barbarians ransomed by their children8 ,are then the laws of mercy more powerful than the laws of nature8 ,is natural affection produced in slavery8 ,people often buy lions and yet have no mastery over them1 nay are so much their slaves that if they see them becoming enraged and shaking out their manes on their brawny necks1 they run away and hide themselves4 ,money then determines nothing1 for it often buys masters over itself1 nor do catalogues of auctions1 for by them the purchaser himself is often sold and allotted to another4 ,a contract of sale does not change a man's nature1 nor deprive wisdom of her liberty4 ,many free men1 as it is written1 serve a wise servant1 and there is a wise slave1 who governs foolish masters4 ,sidenote3 ,deut4 xv4 #f4 #ad4 ,whom then do you consider as more truly free8 ,wisdom alone is free1 she sets the poor over the rich1 and makes the servants lend at usury to their to their own masters2 lend1 that is1 not money but understanding1 lend the talent of that ,divine and eternal ,treasure which is never wasted1 the mere loan of which is precious3 to lend that mystical money of the heavenly oracles of which the ,law says1 ,thou shalt lend unto many nations1 but thou shalt not borrow4 ,this the ,jew lent to the ,gentiles1 for he received not instruction from them but imparted it2 to him the ,lord opened ,his treasures1 that ,he might moisten the ,gentiles with the dew of ,his ,word1 and might become the ,head of the nations1 while ,he ,himself had no head over ,him4 ,sidenote3 ,is4 lv4 #a4 #ae4 ,he then who is wise is free1 bought with the price of the heavenly oracles1 with that gold1 that silver of the ,divine ,word2 bought with the price of blood 7for it is no small thing to acknowledge one's ,redeemer27 bought with the price of ,grace3 he who heard and understood the words1 ,ho every one that thirsteth1 come ye to the waters1 and he that hath no money1 come ye1 buy and drink and eat4 ,sidenote3 ,deut4 xxi4 #aa4 ,sidenote3 ,deut4 xxi4 #ad4 ,sidenote3 ,job xxviii4 #ah1 #ai4 #af4 ,he is free who going forth to war1 if he have seen a beautiful woman1 and when he spoils his enemies' goods has found her among them and has a desire unto her1 takes her to wife1 having first shaved her head and pared her nails1 and taken off from her the raiment of her captivity1 taking her no longer as a slave but free1 for he understands that prudence and discipline are not liable to a state of bondage4 ,and therefore the ,law says1 ,thou shalt not sell her at all for money1 for truly she is above all price4 ,and ,job says1 ,take#ahf wisdom into thine inmost parts4 ,the topaz of ,ethiopia shall not equal it1 for it is more precious than gold and silver4 #ag4 ,freedom therefore is not his alone who has never had the auctioneer for his master1 nor seen him raising his finger1 but he is more truly free1 who is free within himself1 who is free by the laws of nature1 knowing that this law has a moral not merely an arbitrary sanction1 and that the measure of its obligations is in accordance not with the will of man but with the discipline of nature4 ,does such a person therefore seem to you free merely8 ,does he not rather appear to you in the light of a censor and director of morals8 ,hence the ,scripture says truly that the poor shall be set over the rich1 and private men over those who administer the state#ahg4 ,sidenote3 #a ,tim4 i4 #i4 ,sidenote3 ,prov4 v4 #ae4 #ah4 ,think you that he is free who buys votes with money1 who courts the applause of the people more than the approbation of the wise8 ,is he free who is swayed by the popular breath1 who dreads the hisses of the populace8 ,that is not liberty which he who is manumitted receives1 which he obtains as a gift from the blow of the lictor's palm4 ,for it is not munificence but virtue that ,i hold to constitute liberty2 liberty1 which is not bestowed by the suffrages of others1 but is won and possessed by a man's own greatness of mind4 ,for a wise man is always free1 always honoured1 always one who presides over the laws ,for the law is not made for the righteous but for the unrighteous1 for the just man is a law unto himself1 having no need to fetch for himself from a distance the form of virtue1 seeing that he bears it within his heart1 having the works of the law written on the tablets of his heart1 to whom it is said1 ,drink waters out of thine own cistern1 and running waters out of thine own well4 ,for what is so near to us as the ,word of ,god8 ,this word is in our hearts1 and in our mouth2 we see it not1 and yet possess it4 #ai4 ,the wise man therefore is free1 for he who does that which he wills is free4 ,but it is not every will that is good1 but it is the part of a wise man to will all things which are good1 for he hates what is evil1 having chosen that which is good4 ,if therefore he has chosen what is good1 he whose choice is free and who has chosen what he will do is free1 for he does what he wills to do3 the wise man therefore is free4 ,all that the wise man does he does well4 ,but he that does all things well does all things rightly1 and he that does all things rightly does them all without offence or reproach1 without causing disturbance or loss to himself4 ,whoever then has this power of doing all things without offence or reproach1 without loss or disturbance to himself1 does nothing foolishly but does all things wisely4 ,for he who acts wisely has nothing to fear1 for fear is in sin4 ,but where no fear is1 there is liberty1 and where liberty is1 there is the power of doing what one wishes3 the wise man therefore alone is free4 #bj4 ,he who can neither be compelled nor forbidden is no slave2 now it belongs to the wise man to be neither compelled nor forbidden2 the wise man1 therefore1 is not a slave4 ,now he is forbidden who does not execute what he desires1 but what does the wise man desire but the things which belong to virtue and discipline1 without which he cannot exist8 ,for they subsist in him1 and cannot be separated from him4 ,but if they are separated from him he is no longer wise1 seeing that he is without the use and discipline of virtue1 of which he would deprive himself if he were not the voluntary interpreter of virtue4 ,but if he be constrained1 it is manifest that he acts unwillingly4 ,now in all actions there are either corrections proceeding from virtue1 or falls proceeding from malice1 or things between the two and indifferent4 ,the wise man follows virtue not compulsorily but voluntarily1 for all things that are pleasing he does1 as flying from malice1 and admits not so much as a dream of it4 ,so far is he from being moved by things indifferent1 that no forces have the power to move him hither and thither as they do the herd of men1 but his mind hangs as in a balance in equal scales1 so that it neither inclines to pleasure1 nor in any respect directs its desires however slightly to things which ought to be avoided1 but remains unmoved in its affections4 ,whence it appears that the wise man does nothing unwillingly or by compulsion1 because were he a slave he would be so compelled2 the wise man therefore is free4 ,sidenote3 #a ,cor4 ix4 #a4 ,sidenote3 ,gal4 ii4 #d4 #ba4 ,the ,apostle likewise gives this definition1 saying1 ,am ,i not an ,apostle1 am ,i not free8 ,truly he was so free that when certain persons had come in privily to spy out his liberty1 he gave place1 as he himself says1 by subjection1 no not for an hour1 that the truth of the ,gospel might be preached4 ,he therefore who yielded not preached voluntarily4 ,where free will is1 there is the reward of free will2 where obligation is1 there is the service of obligation4 ,free will therefore is better than obligation2 to will is the part of the wise man1 to obey and to serve is the part of the fool4 ,sidenote3 #a ,cor4 ix4 #ag4 ,sidenote3 ,gal4 v4 #ac4 #bb4 ,this is also the ,apostle's definition1 who says1 ,for if ,i do this thing willingly1 ,i have a reward3 but if against my will a dispensation is committed to me4 ,on the wise man therefore a reward is conferred1 but the wise man acts willingly1 according to the ,apostle therefore the wise man is free4 ,wherefore he also exclaims1 ,ye have been called unto liberty1 only use not liberty for an occasion to the flesh4 ,he separates the ,christian from the ,law1 that he may not seem to yield to the ,law against his will2 he calls him to the ,gospel1 which the willing both preach and practise4 ,the ,jew is under the ,law1 the ,christian is by the ,gospel2 in the ,law is bondage1 in the ,gospel1 where is the knowledge of wisdom1 is liberty4 ,every one therefore who receives ,christ is wise1 and he who is wise is free1 every ,christian therefore is both wise and free4 ,sidenote3 #a ,cor4 ix4 #ai4 ,sidenote3 ,s4 ,john xv4 #ae4 ,sidenote3 ,gal4 v4 #ac4 ,sidenote3 ,ps4 lxxxi4 #f4 ,,lxx4 ,sidenote3 ,phil4 ii4 #f4 ,sidenote3 #a ,cor4 ix4 #bd1 #bg4 #bc4 ,but the ,apostle has taught me something even beyond freedom itself1 namely that to serve is real freedom1 ,though ,i be free from all1 he says1 yet have ,i made myself servant unto all1 that ,i might gain the more4 ,what is that which surpasses liberty but to have the ,spirit of grace1 to have charity8 ,liberty renders us free to men1 but charity renders us beloved by ,god4 ,wherefore ,christ also says1 ,but ,i have called you friends4 ,good indeed is charity2 whereof it is said1 ,by love of the ,spirit#ahh serve one another4 ,christ also became a servant that ,he might make all free4 ,his hands served in the baskets3 ,he ,who thought it not robbery to be equal with ,god1 took upon ,him the form of a servant1 and was made all things to all men1 that ,he might bring salvation to all4 ,following this example1 ,paul was both1 as it were1 under the ,law1 and lived without the ,law1 for the benefit of those whom he desired to gain3 to the weak he voluntarily became weak that he might strengthen them2 he ran so as to obtain1 he kept under his body that he might be victorious over heavenly powers in ,christ4 #bd4 ,to the wise man therefore even bondage is freedom2 whence we may gather that even to be in power is bondage to the fool1 and what is worse1 while he rules over a few1 he serves more and severer masters4 ,for he serves his own passions1 his own lusts1 their tyranny he can escape neither by night nor day1 for he carries these masters within his own breast1 and suffers within himself an intolerable bondage4 ,for there is a double bondage1 one of the body1 another of the soul2 now the lords of the body are men1 but the lords of the soul are evil dispositions and passions1 from which liberty of the mind alone frees the wise man and enables him to depart from his bondage4 ,sidenote3 ,job xiii4 #ai-ba4 #be4 ,let us seek therefore that truly wise man1 that truly free man1 who although he live under the dominion of many1 says freely1 ,who is he that will plead with me8 from ,whose sight ,i shall not be able to hide myself1 only do ,thou withdraw ,thy hand far from me1 and let not ,thy dread make me afraid4 ,sidenote3 ,ps4 li4 #f4 #bf4 ,and ,king ,david1 who followed him1 said1 ,against ,thee only have ,i sinned4 ,for being supported by the royal dignity1 and being1 so to speak1 master of the laws1 he was not subject to them but was liable to ,god alone1 ,who is the ,lord of hosts4 ,sidenote3 #a ,cor4 iv4 #c1 #d4 ,sidenote3 #a ,cor4 ii4 #ae4 ,sidenote3 ,job xxvii4 #b4 ,sidenote3 ,ib4 xxv4 #e4 #bg4 ,hear another free man2 ,but with me it is a very small thing that ,i should be judged of you1 or of man's judgment3 yea1 ,i judge not mine own self1 for ,i know nothing against myself1 444 but ,he that judgeth me is the ,lord4 ,the freedom of the spiritual man is a true freedom1 because he judgeth all things1 yet he himself is judged of no man1 because he knows himself to be subject to nothing which has any participation in the creature1 but to ,god alone1 ,who only is without sin1 of ,whom ,job also says1 ,god liveth ,who hath taken away my judgment1 for the just man can only be judged by ,him in ,whose sight the heavens are not clean1 nor the light of the stars pure and clean4 #bh4 ,will any one bring forward those verses of ,sophocles which say #8,jupiter1 and no mortal man is ruler over me8' ,how much more ancient is ,job1 how much older is ,david8 ,let them acknowledge then that they have borrowed from us the more excellent of their sayings4 ,sidenote3 ,ps4 xlv4 #h4 #bi4 ,who then is wise but he who has arrived at the very mysteries of the ,godhead1 and has known the hidden things of wisdom to be manifested to him4 ,he then alone is wise who has taken ,god as his guide1 to conduct him to the secret resting-place of truth1 and although but a mortal man has become by grace the heir and successor of the eternal ,god1 and partaker1 as it were1 of ,his sweetness1 as it is written1 ,wherefore ,god1 even thy ,god hath anointed thee with the oil of gladness above thy fellows4 ,sidenote3 #b ,cor4 vii4 #e4 ,sidenote3 ,rom4 viii4 #cg4 #cj4 ,now if any man will examine more closely these matters1 he will perceive what great assistance the wise man finds and what great obstacles the foolish1 in the very same things2 that to the one freedom is an aid1 to the other bondage is an impediment4 ,for the wise man rises as a conqueror1 having vanquished and triumphed over lust1 fear1 sloth1 sadness and other vices4 ,this he does until he casts them out from the possession of his mind1 driving and excluding them from all its bounds and limits1 for as a cautious general he knows how to guard against the incursions of robbers1 and those hostile stratagems which the wicked enemies of our soul are frequently attempting with their fiery darts2 for we have both wars in peace and peace in war4 ,whence also he says1 ,without were fightings1 within were fears4 ,but in all these things we are more than conquerors through ,him that loved us4 ,he says this because he was terrified neither by straits nor persecutions1 nor hunger1 nor danger1 nor death4 ,sidenote3 ,gen4 iv4 #ad4 #ca4 ,but he who fears these things1 who dreads death1 how is he not a slave8 ,truly he is a slave1 and that in a miserable bondage2 for nothing so subjects the mind to all kind of bondage as the fear of death4 ,for how can the abject and vile and ignoble sense raise itself up1 when it is deeply sunk in the pit of corruption1 through the lusts of this life4 ,behold1 how much he is a slave3 ,i shall be hid1 he says1 and ,i shall be a fugitive and a vagabond in the earth1 and it shall come to pass that every one that findeth me shall slay me4 ,therefore as a slave he received a sign1 but even thus he could not escape death4 ,thus the sinner is a slave to fear1 to cupidity1 to avarice1 to lust1 to malice1 to anger1 nay1 he is a greater slave than if he were set under tyrants4 #cb4 ,but they are free who live by the laws4 ,now true law is right reason1 true law not sculptured on tablets1 nor engraved in brass1 but impressed on the mind1 and fixed in the senses2 for the wise man is not under the law1 but is a law unto himself1 bearing the work of the ,law in his heart1 inscribed and formed therein by a kind of pen natural to himself4 ,are we then so blind as not to see the manifest characters of things1 and the images of virtues8 ,and how unworthy is it that whole nations should obey human laws1 that they may become thereby partakers of liberty3 but that wise men should neglect and abandon the true law of nature formed according to the image of ,god1 and true reason1 the sign-bearer of liberty2 since there is so much liberty therein1 that when children we are unconscious of any bondage to vice1 being removed from anger1 free from avarice1 ignorant of lust4 ,how miserable therefore1 that we who are born in liberty should die in bondage6 ,sidenote3 ,exod4 xvii4 #ab4 ,sidenote3 ,eccles4 iv4 #e ,sidenote3 ,susanna #dc4 ,sidenote3 ,judges xi4 #cf4 #cc4 ,but this arises from the levity of our mind and the infirmity of our character2 because we are occupied by idle cares1 and superfluous actions3 but the heart of the wise man1 his works and deeds1 ought to be stedfast and immoveable4 ,moses taught us this1 when his hands became heavy1 so that ,joshua the son of ,nun could scarcely hold them up4 ,and therefore the people were victorious when works not of a perfunctory kind1 but full of gravity and virtue were being carried on1 not the works of a mind unsteady1 and staggering to and fro in its affections1 but of one firmly rooted and established4 ,the wise man therefore stretches out his hands1 but the fool draws them together1 as it is written1 ,the fool foldeth his hands together1 and eateth his own flesh1 meditating on carnal more than spiritual things4 ,but not so did that daughter of ,juda1 who stretched forth her hands and cried to the ,lord ,thou knowest that they have borne false witness against me4 ,she thought it better not to sin and to incur the calumnies of her accusers1 than to commit sin under the veil of impunity4 ,and by the contempt of death she preserved her innocence4 ,not so1 either1 the daughter of ,jepthah1 who by her own consent confirmed and even encouraged her father's vow concerning her own immolation4 #cd4 ,for ,i will not produce the books of philosophers on the contempt of death1 or the gymnosophists of the ,indians1 of whom the answer of ,calanus#ahi to ,alexander1 when he commanded him to follow him1 is especially commended4 #8,to what praise' said he #8do you consider me entitled1 that you require me to travel to ,greece1 if ,i can be compelled to do that to which my will consents not8' ,a reply truly full of dignity1 and yet his mind was more full of liberty4 ,he wrote this letter also4 ,,calanus ,,to ,,alexander4 #ce4 8,your friends persuade you to lay hands and even constraint on the ,indian philosophers1 not even in their dreams beholding our works4 ,our bodies you may remove from place to place1 our souls you cannot compel to do what they do not will1 no more than wood or stone to utter sounds4 ,a great fire burns pain into living bodies and begets corruption2 on this fire we are1 for we are burning alive4 ,there is neither king nor prince who can compel us to do what we have not determined to do4 ,nor are we like the philosophers of ,greece1 who have conceived words rather than realities1 in order to give celebrity to their opinions2 in our case realities are associated with words and words with realities2 our acts are swift and our discourses short1 we enjoy a delightful freedom in the exercise of virtue40 #cf and #cg4 ,excellent words1 but still words2 excellent constancy1 but that of a man2 excellent letter1 but that of a philosopher4 ,but amongst us1 even maidens through desire of death have mounted even up to heaven by the lofty steps of virtue4 ,why should ,i mention ,thecla1 ,agnes1 or ,pelagia1 who sprouting forth as noble tendrils#aij have hastened to death as if to immortality8 ,the virgin exulted among lions1 and dauntlessly beheld the roaring beasts4 ,and to compare our history with that of the ,indian philosophers1 what ,calanus boasted in words holy ,laurence proved by his acts1 for he was burnt alive1 and surviving the flames said1 #8,turn me and eat me4' ,nor did the youths of the race of ,abraham#aia or the sons of the ,maccabees strive less boldly2 the former sung while in the midst of the flames1 and the latter1 during their punishment1 asked not to be spared1 but reproached their persecutor in order to enrage him more4 ,the wise man therefore is free4 #ch4 ,but what can be more sublime than holy ,pelagia1 who was surrounded by persecutors1 but before she came into their presence said2 #8,i die willingly1 no man shall touch me1 no one with wanton look shall defile my chastity1 ,i will carry away with me my modesty1 my honour untainted2 these ruffians shall reap no profit from their insolence4 ,pelagia will follow ,christ1 no man shall deprive her of her liberty1 no man shall see her free faith made captive1 her illustrious chastity1 her inheritance of wisdom4 ,what is enslaved shall remain here1 not amenable to any duty4' ,great therefore is the freedom of that pious virgin1 who encircled by her persecutors gave way not the least in the midst of these great dangers to her integrity and her life4 ,sidenote3 ,prov4 xxix4 #bb4 stirreth up strife4 ,e4,v4 ,sidenote3 ,s4 ,john viii4 #cd4 ,sidenote3 #a ,cor4 vi4 #ab1 #ac4 ,sidenote3 #a ,cor4 x4 #bi4 #ci4 ,but he is not free over whom anger reigns1 for he is subject to the yoke of sin2 for an angry man diggeth out sin1 and1 ,whosoever committeth sin1 is the servant of sin4 ,neither is he free who is enslaved to avarice1 for he cannot possess his vessel4 ,neither is he free who seeing his desires and pleasures1 fluctuates in his devious course4 ,he is not free who is bowed down by ambition1 for he obeys the rule of another4 ,but he is free who is able to say1 ,all things are lawful unto me1 but all things are not expedient1 all things are lawful for me1 but ,i will not be brought under the power of any4 ,meats for the belly1 and the belly for meats4 ,he is free who says1 ,for why is my liberty judged of another man's conscience8 ,sidenote3 ,prov4 xxvi4 #h4 ,sidenote3 ,ib4 #i4 ,sidenote3 ,rom4 vii4 #bc4 #dj4 ,liberty therefore belongs to the wise man not to the fool2 for he who binds a stone in a sling is like him who giveth honour to a fool1 for he wounds himself1 and while brandishing his dart chiefly endangers his own body4 ,certainly as he is stung by the sling1 and by the falling of the stone the evil is increased1 so the fall of a fool when he is set at liberty is more rapid4 ,wherefore the power of a fool is rather to be retrenched than any new liberty added1 for slavery is suitable for him4 ,and therefore it is added1 ,as a thorn goeth up into the hand of a drunkard1 so is a parable in the mouth of fools4 ,for as he is wounded by his cups1 so is the fool by his deeds4 ,the one by drinking involves himself in sin1 the other by acting subjects himself to censure1 and by his deeds is drawn into bondage4 ,paul saw himself brought into captivity by the law of sin1 and therefore1 in order to be freed1 he fled to the grace of liberty4 ,sidenote3 ,ps4 xxxii4 #aj4 ,sidenote3 ,prov4 xiii4 #bd4 ,sidenote3 ,ps4 xxxviii4 #d1 #e4 #da4 ,fools then are not free1 for it is said to them1 ,be ye not like to horse and mule1 which have no understanding1 whose mouths must be held with bit and bridle lest they fall upon thee4 ,great plagues remain for the ungodly2 for they have need of these1 in order that their folly may be restrained4 ,it is good discipline which requires this1 not severity4 ,further1 he that spareth his rod hateth his son3 for a man's own sins scourge him still more severely4 ,for heavy is the weight of crime1 heavy the scourges of sin2 they are heavy as a sore burthen1 they inflict wounds upon the soul1 and make the ulcers of the mind to stink4 ,sidenote3 ,prov4 xxiv4 #cj4 #db4 ,wherefore let us lay aside this grievous burthen of slavery1 let us renounce sensuality1 and the evil delights which bind us with the bonds1 as it were1 of lusts1 and fetter us with chains4 ,for these delights profit not the fool1 and whoever has given himself to them from his boyhood will abide in bondage2 living he will be as dead4 ,let sensuality then be cut down1 let evil delights be pruned away1 and let him who has been wanton bid farewell to his former courses4 ,for the vine which has been cut down bears fruit1 that which has been partly pruned puts forth leaves1 that which has been neglected grows too luxuriantly4 ,therefore it is written1 ,like a field is the foolish man1 and like a vineyard the man void of understanding2 if you leave him alone1 he will become desolate4 ,let us then tend this body of ours1 let us chasten it1 let us reduce it to subjection1 let us not neglect it4 ,sidenote3 ,rom4 vi4 #ac4 ,sidenote3 ,ib4 ,sidenote3 ,ps4 xiv4 #f4 #dc4 ,for our members are instruments of righteousness1 they are also instruments of sin4 ,if they are raised upwards1 they are instruments of righteousness1 that sin should not reign in them3 if our body has died to sin1 transgression will not reign therein1 and our members will be free from sin4 ,let us not therefore obey its lusts1 nor yield our members instruments of unrighteousness unto sin4 ,if you have looked upon a woman to lust after her1 your members are the instruments of sin4 ,if you have spoken and solicited her1 your tongue and your mouth are instruments of sin4 ,if you have removed the landmarks which your fathers set up1 your members are instruments of sin4 ,if you have hasted with swift feet to shed the blood of the innocent1 your members are instruments of sin4 ,sidenote3 ,prov4 xiv4 #g4 ,sidenote3 ,job xxix4 #ae4 #dd4 ,on the other hand1 if you have seen a poor man1 and taken him into your house1 your members are instruments of righteousness4 ,if you have rescued one who was suffering wrong1 or one who was being led to execution2 if you have cancelled the bond of the debtor1 your members are instruments of righteousness4 ,if you have confessed ,christ 7for the lips of knowledge are the instruments of understanding17 your lips are the members of righteousness4 ,he who can say1 ,i was eyes to the blind1 and feet was ,i to the lame1 ,i was a father to the poor1 his members are members of righteousness4 ,sidenote3 ,job xxxi4 #cc4 ,sidenote3 ,prov4 xviii4 #ag4 ,sidenote3 ,ps4 xxxii4 #f4 #de4 ,being therefore set free from sin1 and redeemed1 as it were1 at the price of the ,blood of ,christ1 let us not be made subject to the bondage of men or of passion4 ,let us not blush to confess our sins4 ,behold how free he was who could say1 ,i feared not the multitude of the people2 that ,i should not confess my sin in the sight of all4 ,for he that confesses his sin is released from servitude1 and the just accuses himself in the beginning of his speech4 ,not the free but the just man also2 but justice is in liberty and liberty in confession1 for as soon as a man shall confess he is absolved4 ,lastly1 ,i said ,i will confess my sins unto the ,lord1 and so ,thou forgavest the wickedness of my sin4 ,the delay of absolution depends on confessing1 the remission of sins follows closely on confession4 ,he therefore is wise who confesses2 he is free whose sin is remitted1 for he contracts now no debt of guilt4 ,farewell3 love me as indeed you do1 for ,i also love you4 ,,letter ,,xxxviii4 ,a4,d4 #chg4 ,,in this letter ,s4 ,ambrose continues the subject1 maintaining that the truly wise man is not only free but rich also1 illustrating his statements with instances from the ,old ,testament4 ,,ambrose ,,to ,,simplician1 ,,greeting4 ,sidenote3 #a ,s4 ,pet4 iii4 #c1 #d4 #a4 ,,when we lately pointed out1 taking our theme from the epistle of the ,apostle ,paul1 that every wise man is free1 we seemed to have fallen into philosophical discussion4 ,but afterwards1 in reading the epistle of the ,apostle ,peter1 ,i perceived that every wise man is also rich3 and this he says without distinction of sex1 for he writes that all a woman's ornaments consist in a virtuous life1 not in costly jewels1 ,whose adorning1 he says1 is not that outward adorning of plaiting the hair1 and of wearing of gold1 or of putting on of apparel1 but the hidden man of the heart4 #b4 ,here then are two things1 both that there is a man within the man1 and that he is rich who seeks not for himself the enjoyment of any riches4 ,and he has well said1 the man of the heart1 in that the whole man of wisdom is hidden1 as is wisdom itself1 which is not seen but understood4 ,no one before ,peter used such an expression as1 the man of the heart2 for the outward man consists of many members1 but the inward man of the heart is entirely full of wisdom1 full of grace1 full of beauty4 ,sidenote3 #a ,s4 ,pet4 iii4 #d4 #c4 ,in that1 he says1 which is not corruptible1 even the ornament of a meek and quiet spirit1 which is in the sight of ,god of great price4 ,and he is truly rich1 who can appear rich in the sight of ,god1 in whose sight the earth is small1 the world itself is narrow1 but ,god considers him only to be rich who is rich for eternity1 who lays up the fruit not of riches1 but of virtues4 ,and who is rich before ,god but that meek and quiet spirit which is never corrupted8 ,does not he appear to you to be rich1 who possesses peace of mind and the tranquillity of rest8 who desires nothing1 is not tossed by the storms of lust1 despises not old things1 seeks not new1 so as by his constant desire to become poor in the midst of riches8 ,sidenote3 ,phil4 iv4 #g4 ,sidenote3 ,prov4 xxviii4 #aj4 #d4 ,that peace is truly rich1 which passeth all understanding4 ,peace is rich1 modesty is rich1 faith is rich1 for to the faithful the whole world is a possession4 ,simplicity is rich1 for there are also the riches of simplicity2 for she scrutinizes nothing1 has no mean1 no suspicious1 no deceitful thoughts1 but pours herself forth with pure affection4 ,sidenote3 ,job v4 #ag-bd4 ,sidenote3 ,gen4 xxvii4 #cg4 ,sidenote3 ,job v4 #bf4 #e4 ,goodness too is rich1 and if a man preserve it he is fed by the riches of the heavenly inheritance4 ,to quote also the more ancient examples of ,scripture1 ,happy1 it is said1 is the man whom ,god correcteth4 ,therefore despise not thou the chastening of the ,almighty 444 in famine ,he shall redeem thee from death1 and in war from the power of the sword4 ,thou shalt be hid from the scourge of the tongue2 444 the beasts of the field shall be at peace with thee1 and thou shalt know that thy tabernacle shall be in peace4 ,for the vices of this flesh being subdued1 and those passions which are wont to war against the soul1 your tabernacle shall be undisturbed1 your house without offence1 your seed shall not fail1 your posterity shall be as the smell of a fruitful field1 your burial as the harvest4 ,for while others are looking for theirs to fail1 the heap of your corn will be carried ripe into the heavenly garners4 ,sidenote3 ,ps4 xxxvii4 #bf4 #f4 ,fit it is that the righteous ever lendeth1 while the wicked man is in want4 ,he lendeth justice1 he lendeth the commandments of ,god to the poor and needy2 but the fool does not possess even that which he believes himself to possess4 ,do you suppose that he can be said to possess1 who brooding over his treasure night and day1 is troubled by covetous and wretched anxiety8 ,such a one truly wants2 although to others he appears rich1 to himself he is poor1 because he who is still grasping after more and desiring more uses not that which he possesses4 ,for where there are no bounds to desire1 what profit can there be in riches8 ,no man is rich who cannot carry away with him that which he has1 for that which is left behind1 is not our own but another's4 ,sidenote3 ,gen4 v4 #bd4 ,sidenote3 ,wisd4 iv4 #aa4 ,sidenote3 #b ,kings ii4 #aa4 ,sidenote3 #a ,kings xvii4 #i4 ,sidenote3 #b ,kings i4 #ad4 ,sidenote3 ,ib4 ii4 #h4 #g4 ,enoch was rich who carried away with him that which he had1 and laid up all the riches of his goodness in the heavenly treasure-house2 he was taken away lest that wickedness should alter his understanding4 ,elias was rich1 who riding in a chariot of fire carried the treasures of his virtues up to the heavenly mansions4 ,not small were the riches he left to his heir1 and yet he himself did not lose them4 ,who would have called him poor even then1 when being himself in need of the sustenance of daily food1 he was sent to the widow that he might be nourished by her1 when at his voice the heaven was shut and opened1 when at his word the barrel of meal and the cruse of oil failed not for three years1 but overflowed2 when it was replenished not diminished by use8 ,who would call him poor at whose word there came fire down from heaven1 whom the river impassible by others could not retard1 retiring back to its source that the prophet might pass over dry-shod8 ,sidenote3 ,job xx4 #ae4 ,sidenote3 ,prov4 xii4 #ab4 ,sidenote3 ,ps4 xcii4 #aa4 #h4 ,ancient history tells us of two neighbours1 king ,ahab and the poor ,naboth2 which of these do we believe to be the richer1 which the poorer8 ,the one1 endowed with the royal support of riches1 insatiable and not to be replenished with wealth1 coveted the little vineyard of the poor man2 the other1 despising in his mind the golden fortunes of kings1 and imperial treasures1 was content with his own vines4 ,does not he appear richer and more kingly1 who was sufficient to himself1 and controlled his own desires1 coveting nothing that belonged to another8 ,does not he1 on the other hand1 appear most needy1 in whose eyes his own gold was accounted vile1 and another man's vine precious4 ,but learn for what reason he was most needy3 because riches unjustly gotten are vomited up again1 but the root of the righteous yieldeth fruit1 and flourishes like a palm-tree4 ,sidenote3 ,ps4 xxxvii4 #ce1 #cf4 ,sidenote3 ,ps4 xxxiv4 #aj4 ,,lxx1 ,vulg4 #i4 ,is not he more needy than the poor man1 who passeth away like a shadow8 ,to-day the ungodly is in great power1 to-morrow he is not1 and his place can no more be found4 ,but what is it to be rich1 unless it be to abound8 ,but who abounds whose mind is contracted1 and therefore straightened1 and what abundance can there be in straits8 ,he therefore is not rich who does not abound4 ,wherefore ,david says well1 ,the rich lack and suffer hunger2 for although they possessed the treasures of the ,divine ,scriptures1 they still lacked in that they did not understand1 and hungered in that they tasted not the food of spiritual grace4 ,sidenote3 ,s4 ,matt4 v4 #c4 ,sidenote3 ,rom4 xi4 #cc4 ,sidenote3 ,ps4 cxix4 #ad4 ,sidenote3 ,deut4 xxxiii4 #bc4 ,sidenote3 ,ib4 #bc4 #aj4 ,nothing can therefore be richer than the temper of the wise man1 nothing poorer than that of the fool4 ,for since the kingdom of ,god belongs to the poor1 what can be richer8 ,and therefore the ,apostle says well1 ,o the depth of the riches both of the wisdom and knowledge of ,god6 ,well also ,david1 who had as great delight in the way of the heavenly testimonies as in all manner of riches4 ,and ,moses says expressly1 ,naphtali1 satisfied with favour4 ,now ,naphtali means when translated1 #8abundance' or #8increase4' ,so that to be satisfied and to abound go together1 but where there is the hunger of desire and insatiable lust1 there truly is poverty4 ,but since scarcely any desire of money or of this world can be satisfied1 it is added1 full with blessing4 ,sidenote3 #a ,s4 ,pet4 iii4 #c4 #aa4 ,it is in accordance with these principles that the ,apostle ,peter has declared that the ornament of women consists not in gold and silver and apparel1 but in the secret and hidden man of the heart4 ,wherefore let no woman put off the dress of piety1 the ornament of grace1 the inheritance of eternal life4 ,farewell3 love me1 for ,i love you4 ,,letter ,,xxxix4 ,a4,d4 #chg4 ,s4 ,,ambrose in this ,letter seeks to rouse ,faustinus from excessive grief for his sister's death1 first on the ground of duty towards the children left to his care and protection1 and then on the higher ground of submission to the ,divine will1 and realization of ,christian hopes4 ,,ambrose ,,to ,,faustinus1 ,,greeting4 #a4 ,i ,,was well aware that you would grieve with bitter grief for the death of your sister3 still you should not go into banishment1 but rather give yourself back to us1 for although mourners are little inclined to receive consolation1 it is sometimes necessary for them4 ,but you have fled to the recesses of the mountains1 and made your dwelling in the caves of wild beasts1 laying aside all customary human converse and1 what is worse1 the use of your own reason4 #b4 ,is it in accordance with your esteem for your sister1 that human nature1 which ought to be much regarded by you for producing a woman so excellent1 should on her account be of less value in your eyes8 ,in quitting this life it doubtless was a consolation to her to believe that she left you behind her as a parent to your nephews1 a guardian of their tender years1 a succour to their destitution2 but you so utterly withhold yourself both from your nephews and from us1 that we do not reap any benefit from what she thus found a ground of consolation4 ,these dear pledges invite you not to grieve1 but to comfort them1 that in seeing you they may believe their mother to be still alive4 ,in you then let them recognize her2 in you let them enjoy her presence1 in you think that she still survives to them4 #c4 ,but you grieve that she has been lately cut off in the flower of her age4 ,this however is the common fate not only of men1 but of states and countries themselves4 ,coming from ,bononia#aib you left behind you ,claterna1 ,bononia itself1 ,matina1 ,rhegium2 ,brixillum was on your right1 in front of you ,placentia1 by its very name still recalling its ancient lustre1 on the left you saw with pity the wastes of the ,apennines1 you surveyed the fortresses of these once flourishing tribes1 and remembered them with sorrowful affection4 ,do not then the carcases of so many half-ruined cities1 and states stretched on their bier beneath your eyes1 do not these remind you that the decease of one woman1 holy and excellent as she was1 is much less deplorable especially as these are for ever laid prostrate and destroyed1 but she though removed from us for a while is passing a more blessed life elsewhere8 #d4 ,wherefore ,i deem that you ought not so much to deplore her1 as to offer for her your prayers2 make her not sorrowful by your tears1 rather commend her soul to ,god by oblations4 ,sidenote3 #b ,cor4 v4 #af4 ,sidenote3 ,gal4 ii4 #bj4 #e4 ,perhaps however you will declare yourself to be secure of her merits and faith1 you cannot endure the feeling of regret at seeing her no longer after the flesh1 which is to you a better grief4 ,and does not the ,apostolic saying move you that henceforth we know no man after the flesh2 yea1 though we have known ,christ after the flesh1 yet now henceforth know we ,him no more4 ,for our flesh cannot be perpetual and lasting1 it must needs die that it may rise again1 it must be dissolved that it may rest1 and sin come to an end4 ,we too have known many according to the flesh1 but now we know them no more4 ,we have known the ,lord ,jesus1 says the ,apostle1 after the flesh1 yet now henceforth know we ,him no more4 ,for now ,he has put off the coil of the body1 and is not seen in fashion as a ,man1 but has died for all and all are dead in ,him1 to the intent that being renewed by ,him and quickened in the ,spirit they may no longer live to themselves but to ,christ4 ,wherefore the same ,apostle also says elsewhere1 ,i live1 yet not ,i1 but ,christ liveth in me4 ,sidenote3 ,acts ix4 #a4 c4 ,sidenote3 #b ,cor4 v4 #ag4 ,sidenote3 ,gen4 vi4 #c4 ,sidenote3 #b ,cor4 v4 #ag4 ,sidenote3 ,s4 ,matt4 xiii4 #eb4 ,sidenote3 ,cant4 vii4 #ac4 #f4 ,and well indeed was it that he who had before known ,christ after the flesh1 who had before persecuted and oppressed with bitter hatred the disciples of the ,man1 and the attendants on ,his bodily presence1 but who now recognized ,his invisible workings1 discerning not ,his bodily presence but ,his power1well indeed was it that he became the teacher of the ,gentiles1 and began to instruct and prepare the worshippers of ,his ,divinity to become preachers of the ,gospel4 ,wherefore he added1 if any man be in ,christ1 he is a new creature1 that is1 he that is perfect in ,christ is a new creature1 for all flesh is imperfect4 ,and the ,lord saith1 ,my spirit shall not always strive with man1 for that he also is flesh4 ,no carnal man then is in ,christ1 but if any man be in ,christ he is a new creature1 formed by newness not of nature but of grace4 ,these old things which are according to the flesh have past away1 all things are made new4 ,and what are they but the things which the scribe instructed unto the kingdom of heaven knows1 like unto that householder1 who brings forth out of his treasure things new and old2 neither old things without new1 nor new things without old8 ,thus too the ,church saith1 things new and old have ,i laid up for ,thee4 ,for old things1 that is1 the hidden mysteries of the ,law are passed away1 all things are made new in ,christ4 ,sidenote3 ,gal4 v4 #f4 ,sidenote3 ,ps4 ciii4 #e4 ,sidenote3 #b ,cor4 v4 #ai1 #bj4 ,sidenote3 ,s4 ,john i4 #bi4 ,sidenote3 #b ,cor4 v4 #ba4 #g4 ,this is the new creature of which the ,apostle writing to the ,galatians saith1 ,for in ,jesus ,christ neither circumcision availeth any thing nor uncircumcision1 but a new creature1 already our flesh now renewed flourishes1 and having before borne the thorns of inveterate sin hath now found the fruit of grace4 ,why then need we grieve1 if we can now say to the soul1 thy youth is renewed like the eagles8 ,and why should we bewail the dead1 now that by our ,lord ,jesus the world has been reconciled to the ,father8 ,since then we hold the benefits which ,christ hath given1 we are to you as well as to all ambassadors in ,christ's stead1 that you may know ,his ,gift to be irrevocable1 that you may believe what you always have believed1 and not bring your opinion into discredit by too much sorrow4 ,for the ,lord ,jesus was made sin that ,he might take away the sin of the world1 and we all might be made the righteousness of ,god in ,him2 now no longer subject to the penalty of sin1 but sure of the reward of righteousness4 ,farewell2 love me1 for ,i love you4 ,,letter ,,xl4 ,a4,d4 #chh4 ,,in the year #chh ,a4,d4 the synagogue of the ,jews at ,callinicum in ,mesopotamia was burnt by the ,christians1 at the instance1 it was asserted1 of the ,bishop4 ,some monks also in the same district1 having been insulted by some ,valentinian heretics1 while singing ,psalms in procession on the ,festival of the ,maccabees1 7,aug4 #ast47 had burnt their conventicle4 ,theodosius had ordered that the ,bishop should re-build the synagogue at his own cost1 and that the monks should be punished1 and the whole matter carefully sifted1 and justice done4 ,this ,letter is written by ,s4 ,ambrose to remonstrate4 ,he urges his plea with the boldest importunity1 and1 as he tells his sister in the following letter1 ,theodosius eventually yielded4 ,,to ,,the ,,most ,,gracious ,,prince ,,and ,,blessed ,,emperor ,,his ,,majesty ,,theodosius1 ,,bishop ,,ambrose ,,sends ,,greeting4 #a4 ,,nearly incessant are the cares which harass me1 most excellent ,emperor1 but never was ,i in such trouble as at present2 for ,i see ,i must be on my guard against the danger even of a charge of sacrilege4 ,wherefore ,i beseech you patiently to hear my address4 ,for if ,i am unworthy to be heard by you1 ,i am unworthy to offer for you1 or to have your vows and prayers intrusted to me4 ,will you not hear him whom you wish to be heard in your behalf8 ,will you not hear him pleading for himself whom you have heard when pleading for others8 ,will you not dread the consequences of your own judgment2 and fear to render him unworthy to be heard in your behalf1 by treating him as unworthy of a hearing from you4 ,sidenote3 ,ps4 cxix4 #df4 ,sidenote3 ,ezek4 iii4 #ag4 ,sidenote3 ,ezek4 iii4 #bj1 #ba4 #b4 ,but it is neither the part of an ,emperor to deny liberty of speech1 nor of a ,bishop not to utter what he thinks4 ,there is no quality more amiable and popular in an ,emperor than to cherish freedom even in those who owe him military allegiance4 ,for there is this difference between good and bad rulers1 that the good love freedom1 the bad slavery4 ,and there is nothing in a ,bishop so offensive in ,god's sight1 or so base before men1 as not freely to declare his opinions4 ,for it is written1 ,i spake of ,thy testimonies also even before kings1 and was not ashamed1 and in another place1 ,son of man1 ,i have made thee a watchman unto the house of ,israel2 with the intent1 it proceeds1 that if the righteous man doth turn from his righteousness and commit iniquity1 because thou hast not given him warning#aic that is1 hast not told him what to beware of1 his righteousness which he hath done shall not be remembered2 but his blood will ,i require at thine hand4 ,nevertheless1 if thou warn the righteous man1 that the righteous sin not1 and he doth not sin1 he shall surely live1 because he is warned2 also thou shalt deliver thy soul4 ,sidenote3 #b ,tim4 iv4 #b4 #c4 ,i prefer then1 to have fellowship with your ,majesty in good rather than in evil2 and therefore the silence of a ,bishop ought to be displeasing to your ,clemency1 and his freedom pleasing4 ,for you will be implicated in the danger of my silence1 you will share in the benefits of my outspokenness4 ,i am not then an officious meddler in matters beyond my province1 an intruder in the concerns of others1 but ,i comply with my duty1 ,i obey the commandment of our ,god4 ,this ,i do chiefly from love and regard to you1 and from a wish to preserve your well-being4 ,but if ,i am not believed1 or am forbidden to act on this motive1 then in truth ,i speak from fear of offending ,god4 ,for if my own danger could deliver you1 ,i would consent to be offered for you1 though not willingly1 for ,i would rather that without danger to myself you should be accepted and glorified by ,god4 ,but if ,i am to suffer under the charge of silence and dissimulation without effecting your exculpation ,i had rather you should deem me too importunate than useless or mercenary4 ,for it is written1 in the words of the holy ,apostle ,paul1 whose teaching you cannot gainsay1 ,be instant in season1 out of season3 reprove1 rebuke1 exhort with all long-suffering and doctrine4 ,sidenote3 ,s4 ,matt4 x4 #ai1 #bj4 #d4 ,we then also have ,one ,whom it is even more dangerous to displease2 especially as even ,emperors themselves are not offended with any man for fulfilling his function1 but you patiently give ear to every one speaking concerning his own department1 nay you reprove him for not acting in accordance with his line of duty4 ,can that then which you readily accept from your soldiers1 seem to you offensive in a ,bishop2 seeing that we speak not according to our own wills1 but as we are commanded8 ,for you know that it is written1 when ye shall be brought before governors and kings take no thought how or what ye shall speak1 for it shall be given you in that same hour what ye shall speak4 ,for it is not ye that speak1 but the ,spirit of your ,father ,which speaketh in you4 ,were it in civil causes that ,i had to speak1 my not obtaining an audience would not give me such apprehension1 although even then justice ought to be observed1 but in ,god's cause whom will you hear1 if you hear not the ,bishop1 at whose great peril it is that sin is committed8 ,who will dare to tell you the truth1 if a ,bishop does not8 ,sidenote3 ,rom4 x4 #b4 ,sidenote3 ,s4 ,matt4 xviii4 #ae-ag4 #e4 ,i know that you are pious1 merciful1 meek and gentle1 having at heart the faith and fear of the ,lord2 but some failings oftentimes escape our notice4 ,some men have a zeal of ,god1 but not according to knowledge1 and we ought1 ,i think1 to beware lest this steal even over faithful souls4 ,i know your piety towards ,god1 your lenity towards men2 ,i am myself indebted to your courtesy for many benefits4 ,wherefore ,i feel greater fear1 and deeper solicitude lest even your own judgment should hereafter condemn me for having failed1 through cowardice or flattery1 in saving you from a fall4 ,if ,i had seen you sin against myself1 ,i ought not to have kept silence1 for it is written1 ,if thy brother shall trespass against thee1 go and tell him his fault2 then rebuke him before two or three witnesses1 and if he shall neglect to hear them1 tell it unto the ,church4 ,shall ,i then be silent in the cause of ,god8 ,now then let us consider what it is ,i have to apprehend4 #f4 ,the military ,count of the ,east#aid reported that a synagogue had been burnt1 and that this had been done at the instigation of the ,bishop4 ,you decided that the others should be punished1 and that the synagogue should be rebuilt by the ,bishop himself4 ,i will not insist on the propriety of calling for the ,bishop's own statement2 for the clergy are wont to check disturbances and desirous of peace1 save when they are themselves moved by some offence against ,god or insult to the ,church4 ,but suppose this ,bishop to have been too eager in setting fire to this synagogue1 and now to grow timid before the judgment-seat1 has your ,majesty no fear1 lest he should acquiesce in your sentence1 no apprehension of his becoming apostate8 #g4 ,do you not fear1 what will certainly be the case1 that he will meet your officer with a refusal2 and so he will be obliged to make him either an apostate or a martyr1 and both of these are adverse to your interests and savour of persecution1 that he should be forced either to become an apostate or undergo martyrdom4 ,you see then whereunto this matter tends2 if you think the ,bishop firm1 avoid driving his firmness to martyrdom2 if you think him frail1 shun exposing his frailty to a fall4 ,for a heavy responsibility lies on him who has caused one who is weak to fall4 #h4 ,under these circumstances ,i suppose that the ,bishop will say that he himself kindled the fire1 gathered the crowd1 collected the people2 so as not to lose an opportunity of martyrdom1 and in place of the weak to offer up a bolder victim4 ,o happy falsehood2 obtaining for others acquittal1 for himself ,grace4 ,this is my request also to your ,majesty1 that you would turn your vengeance upon me1 and1 if you consider this a crime1 impute it to me4 ,why do you order the absent to be punished8 you have the guilty person before you1 you hear his confession1 ,i openly affirm that ,i myself set the synagogue on fire1 or at least1 that ,i ordered others to do so2 that there might be no place in which ,christ is denied4 ,and if it be objected1 why did ,i not set it on fire in this very city8 ,it began to be burnt1 ,i reply1 by the ,divine judgment1 my work was superseded4 ,and to speak the truth1 ,i was the less zealous because ,i expected no punishment4 ,why should ,i do that which being unavenged would also be unrewarded8 ,these words are a shock to modesty1 but they also bring back grace2 they provide against the commission of that which may offend ,almighty ,god4 #i4 ,but suppose that no one will cite the ,bishop to do this2 for this is what ,i have begged of your ,clemency1 and though ,i have not yet read that the edict is revoked1 ,i will nevertheless assume it to be so4 ,but what if other more timid persons1 from a fear of death offer to rebuild the synagogue from their own funds1 or the ,count1 finding this previously ordained1 should himself command it to be restored at the expense of the ,christians8 ,your ,majesty will then have an apostate ,count1 and you will entrust your victorious banner1 your labarum1 which is consecrated by the name of ,christ1 to one who is the restorer of the synagogue which knows not ,christ4 ,command the labarum to be carried into the synagogue1 and let us see if they do not resist4 #aj4 ,shall then a building be raised for perfidious ,jews out of the spoils of the ,church1 and shall that patrimony1 which by ,christ's mercy has been assigned to ,christians1 be transferred to the temples of the unbelieving8 ,we read that temples were in former days erected from the spoils of the ,cimbri and other enemies of ,rome4 ,shall the ,jews inscribe this title on the front of their synagogue3 #8,the temples of impiety built from the spoils of ,christians8' #aa4 ,but the maintenance of discipline is perhaps what influences your ,majesty4 ,is the show of discipline then weightier than the cause of religion8 ,police should give place to religion4 #ab4 ,has your ,majesty never heard that when ,julian commanded the temple at ,jerusalem to be restored1 they who cleared away the rubbish were destroyed by fire from heaven8 ,are you not afraid lest this should now happen8 ,surely you ought not to have commanded what ,julian commanded4 #ac4 ,but why are you thus moved8 ,is it generally because a public building has been burnt1 or because it is a synagogue8 ,if you are moved by the conflagration of the meanest edifice1 7and what else could there have been in so obscure a town17 does not your ,majesty remember how many prefects' houses have been burnt at ,rome1 and yet no man enacted vengeance for them8 ,nay1 if any ,emperor had desired to punish such an act severely1 he would rather have injured the cause of those who had suffered so great a loss4 ,which then is the more fitting1 that the partial burning of some houses at ,callinicum#aie1 or the burning of the city of ,rome should be punished1 if indeed either of them ought to have been so4 ,at ,constantinople1 a while ago1 the ,bishop's#aif house was burnt1 and your ,majesty's son interceded with you1 that you would not avenge the wrong done to him1 the youthful ,emperor1 nor the burning of the ,bishop's palace4 ,your ,majesty should consider1 that1 if you should in like manner command this act to be punished1 he may again intercede to prevent it4 ,the former boon however was happily obtained from the father by the son1 for it was only fitting that he should first remit the injury to himself4 ,a good distribution of favour and well allotted it is1 that the son should be petitioned for his own loss1 and the father for the offence against his son4 ,in this case there is nothing which you need keep back on your son's account1 beware also lest you derogate ought from ,god4 ,sidenote3 ,jer4 vii4 #ad-ag4 #ad4 ,there is then no adequate reason for any such commotion1 that the people should be so severely punished for the burning of any building2 much less seeing that it is a synagogue that has been burnt1 a place of unbelief1 a house of impiety1 a receptacle of madness1 which ,god ,himself hath condemned4 ,for thus we read what the ,lord our ,god spake by the mouth of ,jeremiah1 ,therefore will ,i do unto this house1 which is called by ,my ,name1 wherein ye trust1 and unto the place which ,i gave to you1 and to your fathers1 as ,i have done to ,shiloh4 ,and ,i will cast you out of ,my sight1 as ,i have cast out all your brethren1 even the whole seed of ,ephraim4 ,therefore pray not thou for this people1 neither lift up cry nor prayer for them1 neither make intercession to ,me1 for ,i will not hear thee4 ,seest thou not what they do in the cities of ,judah8 ,god forbids him to intercede for those whom you think worthy of being avenged4 #ae4 ,were ,i pleading according to the law of nations1 ,i should assuredly recount how many ,churches the ,jews burnt in the time of ,julian's reign3 two at ,damascus1 one of which is but just repaired1 and that at the expense1 not of the synagogue1 but of the ,church1 while the other is still a mass of shapeless ruins4 ,churches were likewise burnt at ,gaza1 ,ascalon1 ,berytus1 and nearly every town in that region1 and yet no man asked for vengeance4 ,at ,alexandria too the most beautiful ,church of all was burnt down by the ,gentiles and ,jews4 ,the ,church has not been avenged1 shall then the synagogue be8 #af4 ,and shall the burning of the temple of the ,valentinians likewise be punished8 ,for what but a temple is the place where ,gentiles assemble8 ,the ,gentiles indeed reckon twelve gods1 the ,valentinians worship thirty two ons#aig1 whom they call gods4 ,concerning these ,i am informed that they have called for punishment upon some monks4 ,for the ,valentinians having endeavoured to stop them as they were going in procession according to ancient custom1 chanting psalms1 to celebrate the festival of the ,maccabees1 the monks exasperated by this affront1 set fire to one of their rudely constructed temples in some country village4 #ag4 ,how many have to offer themselves to this choice1 remembering that in ,julian's time he who threw down the altar and disturbed the sacrifice was condemned by the judge1 and suffered martyrdom4 ,and accordingly the judge who tried him was never considered other than a persecutor1 no man would associate with him1 no man deemed him worthy of a kiss of greeting4 ,were he not now dead1 ,i should fear your ,majesty's taking vengeance upon him4 ,nevertheless he escaped not the ,divine vengeance1 but saw his son die before him4 #ah4 ,but it is reported that the judge was ordered to take cognizance of the matter1 and was informed that he ought not to have reported upon it1 but to have punished it1 that the offerings which had been taken away were to be demanded back4 ,other particulars ,i will omit2 but when the ,jews burnt our ,churches1 nothing was restored1 nothing demanded1 nothing sought for4 ,but what could the synagogue possess in that distant place1 when everything in it was but of little value1 nothing precious or abundant4 ,in short of what could a fire deprive the treacherous ,jews8 ,these are devices of the ,jews who wish to accuse us falsely1 that through their representations an extraordinary military tribunal may be appointed1 and an officer sent1 who perhaps will say what one said here before your accession1 #8,how shall ,christ help us1 when we fight for the ,jews against ,christ8 when we are sent to take vengeance on their behalf8 ,they have lost their own armies1 and they wish to destroy ours4' #ai4 ,nay1 what are the calumnies into which they will not rush1 who by false witnesses have slandered ,christ ,himself8 who are false even in matters relating to ,god8 ,whom will they not charge with the guilt of this sedition8 whom will they not thirst after1 even though they know them not8 ,they desire to see rank after rank of ,christians in chains1 to see the necks of the faithful placed under the yoke1 the servants of ,god hidden in darkness1 smitten with the axe1 delivered to the fire1 or sent to the mines1 that their pains may be slow and lingering4 #bj4 ,will your ,majesty give this triumph to the ,jews over the ,church of ,god8 this victory over the people of ,christ1 this joy to the unbelievers1 this felicity to the ,synagogue1 this grief to the ,church8 ,they will place this solemnity among their feast-days2 numbering it among those wherein they triumphed over the ,ammonites1 or ,canaanites1 or over ,pharaoh king of ,egypt1 or which delivered them from the hands of ,nebuchadnezzar king of ,babylon4 ,this festival they will add in memory of the triumph they have gained over ,christ's people4 #ba4 ,although they refuse to be bound by ,roman laws1 deeming them even criminal1 they now pretend to claim vengeance according to those laws4 ,where were those laws1 when they burnt the roofs of the consecrated ,basilicas8 ,if ,julian avenged not the ,church because he was an ,apostate1 will your ,majesty1 being a ,christian1 avenge the injury done to the ,synagogue8 ,sidenote3 #b ,sam4 vii4 #h4 #bb4 ,and what will ,christ hereafter say to you8 ,do you not remember what he said to holy ,david by the prophet ,nathan8 #8,i have chosen thee the youngest of thy brethren1 and from private life have made thee ,emperor4 ,i have placed thy offspring upon the ,imperial throne4 ,i have put barbarous nations under thy feet1 ,i have given thee peace1 ,i have delivered thine enemy captive into thy hands4 ,thou hadst no corn to support thy army1 ,i opened to thee the enemies' gates1 the enemies' granaries1 by their own hand2 they gave thee the very stores which they had provided for themselves4 ,i confounded the counsels of thy enemy1 so that he laid bare his own plans4 ,the very usurper of thy empire ,i so bound1 and so fettered his mind1 that although he had the means of flying from you he shut himself in with all his followers1 as if fearing lest any should escape you4 ,his lieutenant#aih and his forces on the other element1 whom ,i had before dispersed to prevent their combining to make war on thee1 ,i now called together again to render thy victory complete4 ,thy army1 an assemblage of many fierce nations1 ,i caused to keep faith and peace and concord1 as if they had been one nation4 ,and when there was imminent danger lest the perfidious plots of the barbarians should penetrate the ,alps1 ,i gave thee victory within the very barrier of the ,alps1 that thy victory might be without loss4 ,thus ,i made thee to triumph over thy enemy1 and thou art giving my enemies a triumph over my people4' #bc4 ,was it not the very reason why ,maximus was abandoned1 that before he set out on his expedition1 hearing that a synagogue had been burnt at ,rome1 he sent an edict thither1 acting as if he were the guardian of public order4 ,wherefore the ,christians said1 ,no good awaits this man4 ,that king is become a ,jew1 and we have heard of him as a protector of order1 but ,christ1 who died for sinners1 shortly after put him to the proof#aii4 ,and if this was said of words only1 what will be said of actual punishment8 ,so he was soon defeated by the ,franks and by the ,saxons1 in ,sicily1 at ,siscia#bjj1 at ,petavio1 and in every quarter of the globe4 ,what has a devout man in common with an unbeliever8 ,the precedents of his impiety ought to be obliterated together with the impious man himself4 ,that which injured the vanquished1 that at which he stumbled1 the victor ought to condemn1 not to imitate4 ,sidenote3 ,s4 ,luke vii4 #dc4 ,sidenote3 ,ib4 #dg4 #bd4 ,now ,i have recounted these things to you not as though you were ungrateful2 rather ,i have spoken of them as being rightly bestowed1 that reminded thereby you may love much1 as being one on whom much has been bestowed4 ,to ,simon's answer our ,lord thus replied1 ,thou hast rightly judged2 and then1 turning straightway to the woman who had anointed ,his feet with ointment1 and was the type of the ,church1 ,he said to ,simon1 ,wherefore ,i say unto thee1 her sins1 which are many1 are forgiven1 for she loved much3 but to whom little is forgiven1 the same loveth little4 ,this is that woman who entered the house of the ,pharisee1 and cast out the ,jew1 but gained ,christ4 ,for the ,church shut out the ,synagogue1 and why is it now attempted1 that1 with the servant of ,christ1 that is1 from the breast of faith1 and abode of ,christ1 the ,synagogue should shut out the ,church4 #be4 ,it is from affection and regard for your ,majesty1 that ,i have introduced these things into my pleading4 ,the beneficence which has led you1 at my request1 to liberate many persons from exile1 from prison1 from the extreme penalties of death1 obliges me to incur the danger of offending you for the sake of your own good1 rather than lose in one moment that privilege of every ,bishop which ,i have for so long possessed4 ,for no man can feel greater confidence than he who zealously loves1 no man certainly ought to injure him who is careful for his well-being4 ,and yet it is not the loss of favour ,i deprecate1 but the danger to salvation4 #bf4 ,yet how important it is that your ,majesty should not think of enquiry or punishment in a matter with regard to which no one up to this time has ever held enquiry or inflicted punishment6 ,it is a grievous thing to hazard your faith for the sake of ,jews4 ,when ,gideon killed the consecrated calf1 the ,gentiles#bja said1 ,let the gods themselves avenge this affront towards them4 ,who is to avenge the ,synagogue8 ,christ ,whom they slew1 ,whom they denied8 ,or will ,god the ,father avenge them1 seeing that by rejecting the ,son they have rejected the ,father also4 ,who is to avenge the heresy of the ,valentinians8 how will your ,piety be able to avenge them1 seeing that you have commanded them to be shut out1 and forbidden them to meet together8 ,and should ,i bring forward to you the example of ,king ,josiah as approved of ,god1 will you condemn in this case that for which he is praised8 #bg4 ,but if you do not place sufficient confidence in me1 let your ,majesty command the presence of those bishops whom you do approve1 and let the question be discussed1 what ought to be done so as not to injure the ,faith4 ,if in financial matters you consult your ,courts1 how much more fitting is it that in the cause of religion you should consult the ,bishops of the ,lord8 #bh4 ,let your ,clemency consider what dangerous spies and liers in wait the ,church has against her1 if they find ever so small an opening they will plant a dart therein4 ,i speak after the manner of men2 but ,god is feared more than men1 and is rightly preferred to ,emperors themselves4 ,if any man thinks obedience should be paid to a friend1 a parent1 or a neighbour1 am ,i wrong in deeming that ,god should be obeyed1 and that in preference to all others4 ,let your ,majesty consult for your own well-being1 or suffer me to consult for mine4 #bi4 ,what shall ,i hereafter answer1 if it shall appear that by an edict issued from hence ,christians have been slain by the sword1 or beaten to death with clubs or thongs loaded with lead8 ,how shall ,i justify such an act1 how shall ,i excuse it to those ,bishops who having discharged the office of the priesthood for thirty years1 nay for many more1 have now bitterly to bewail1 being deprived of their sacred functions and called to undertake municipal offices4 ,if#bjb those who fight for you are set free after a certain period of service1 how much more ought you to consider those who fight for ,god6 ,how ,i repeat1 shall ,i defend this to the ,bishops who complain in behalf of the clergy1 and write word that the ,churches are overborne by violent oppression4 #cj4 ,this however ,i desired should be made known to your ,majesty2 about this you will deign to deliberate and direct according to your will2 but as to that which distresses and rightly distresses myself1 exclude and reject it from your consideration4 ,you do yourself whatsoever you have commanded to be done2 even if he#bjc do it not1 ,i would rather that you should be merciful than that he should refuse to do what he has been commanded4 #ca4 ,here are persons in dealing with whom you ought still to invite and earn the ,clemency of ,god towards the ,roman empire2 here are persons for whom rather than for yourself you have to hope2 let their grace1 their well-being1 appeal to you in what ,i now say4 ,i fear your entrusting your cause to the judgement of others4 ,as yet you are committed to nothing4 ,herein ,i will pledge myself for you to our ,god1 fear not your oath4 ,that change cannot be displeasing to ,god which is made for ,his honour4 ,you have no need to alter your former letter whether it be yet dispatched or not1 but command another to be written which shall be replete with faith and piety4 ,it is open to you to change1 it is not open to me to keep back the truth4 #cb4 ,you have forgiven the people of ,antioch#bjd their offence against you1 you have recalled the daughters of your enemy#bje1 you have committed them to be nurtured by their relative1 you have bestowed money from your treasury on the mother of your enemy4 ,this great piety1 this great faith towards ,god will be obscured by your present act4 ,having thus spared your armed foes1 and preserved your enemies1 do not1 ,i beseech you1 so eagerly seek for vengeance upon ,christians4 ,sidenote3 #a ,macc4 ii4 #g4 #cc4 ,and now ,i entreat your ,majesty not to disdain to listen to my fears both for yourself and myself2 for it is the saying of an holy man1 ,woe is me1 wherefore was ,i born to see this misery of my people8 is it that ,i should incur the risk of offending ,god8 ,assuredly ,i have done what is most respectful to you3 ,i have sought that you should listen to me in the palace1 that you might not have to listen to me in the ,church4 ,,letter ,,xli4 ,a4,d4 #chh4 ,,in this ,letter to his sister ,s4 ,ambrose relates the sequel of the affair referred to in the preceding one4 ,that ,letter failed to produce the effect which he had hoped for1 and so he was driven to fulfil the threat with which he had ended it1 and #8make the ,emperor listen to him in the ,church4' ,he gives his sister a full account of the sermon which he preached before the ,emperor1 and how he insisted on a promise that the matter should be quashed altogether1 before he would celebrate the ,eucharist1 and how the ,emperor at last gave way1 and so all ended as he had wished4 ,,the ,,brother ,,to ,,his ,,sister4 #a4 ,,you have kindly written me word1 holy sister1 that you are still anxious about me1 because ,i told you of my own anxiety2 this makes me wonder that you have not received the letter1 in which ,i told you that tranquillity had been restored to me4 ,complaints had been made that a synagogue of the ,jews had been burnt by the ,christians1 at the instigation of their ,bishop1 and also a conventicle of the ,valentinians2 and while ,i was at ,aquileia a decree was issued that the synagogue should be rebuilt by the ,bishop1 and that the monks who had set fire to this building of the ,valentinians should be punished4 ,wherefore1 when ,i found that my personal endeavours were of little avail1 ,i wrote and despatched a letter to the ,emperor1 and on his going to the ,church1 ,i delivered this discourse4 ,sidenote3 ,jer4 i4 #aa4 ,sidenote3 ,num4 xvii4 #h4 #b4 ,in the book of the ,prophet it is written1 ,take to thyself the rod of an almond tree2 and with what intent the ,lord said this to the prophet we ought to consider1 for it was not written without a purpose1 and we also read in the ,pentateuch that the rod of ,aaron the priest1 budded after being long laid up4 ,now the rod seems to signify that prophetic or sacerdotal authority ought to be unswerving1 and to exhort rather to what is useful than to what is pleasing4 #c4 ,and the reason why the prophet is bidden to take the rod of an almond is this1 that the fruit of this tree has a bitter rind and hard shell1 while its inside is juicy1 and so in like manner the prophet should hold out what is hard and bitter1 and not shrink from declaring painful things4 ,so too with the priest3 his teaching may seem bitter for a time to some1 and1 like ,aaron's rod1 may for a long while be laid up in the ears of dissemblers1 yet afterwards1 when it is thought to have withered1 it puts forth buds4 ,sidenote3 #a ,cor4 iv4 #ba4 ,sidenote3 #b ,cor4 ii4 #aj4 ,sidenote3 #b ,tim4 iv4 #b4 #d4 ,hence the ,apostle says1 ,what will ye1 shall ,i come unto you with a rod1 or in love1 and in the spirit of meekness4 ,first he speaks of a rod1 and as with the rod of an almond tree had smitten the wanderers1 that he might afterwards comfort them with the spirit of meekness4 ,just so did meekness restore the man whom the rod had driven from the ,divine sacraments4 ,to his disciple too he gave the same injunctions1 ,reprove1 beseech1 rebuke4 ,here are two harsh terms and one gentle2 but they are only harsh1 that they may themselves be softened4 ,for like as bitter food or drink becomes sweet to these bodies which are laden with excess of gall1 and on the other hand sweet repasts are bitter to them1 so also when the mind is wounded it languishes under the flattering touch of pleasure1 but is healed again by the bitterness of correction4 ,sidenote3 ,s4 ,luke vii4 #cf-ch4 ,sidenote3 ,is4 ix4 #f4 #e4 ,thus much let it suffice to have gathered from the lesson from the ,prophets1 let us next consider what that from the ,gospel would teach us3 ,and one of the ,pharisees desired the ,lord ,jesus that ,he would eat with him2 and ,he went into the ,pharisee's house and sat down to meat4 ,and behold1 a woman in the city1 which was a sinner1 when she knew that ,jesus sat at meat in the ,pharisee's house brought an alabaster box of ointment1 and stood at ,his feet behind ,him weeping4 ,and then the passage was recited as far as the words1 ,thy faith hath saved thee1 go in peace4 ,how simple1 ,i added1 are the words of this ,gospel lesson1 how profound its counsels6 ,wherefore1 seeing that it is spoken by the great ,counsellor1 let us consider its depth4 #f4 ,our ,lord ,jesus ,christ believed that kindness has a greater power of constraining and inciting men to do what is right than fear2 and that love avails more for correction than terror4 ,and so1 when ,he came on earth by the ,virgin's womb1 ,he first sent ,his free grace1 forgiving our sins in baptism to make us more grateful to ,him4 ,then if we will repay ,him with such services as befit grateful men1 ,he has declared by this example that ,he will give fresh gifts of grace to every man4 ,had ,he only remitted to us our first debt1 ,he would have seemed cautious rather than merciful1 more heedful of our amendment than munificent in ,his rewards4 ,to allure is merely the cunning of a narrow mind1 but it is befitting to ,god that those whom ,he has invited by grace ,he should lead forward by the increase of that grace4 ,and so ,he first bestows on us ,his gifts in baptism1 and afterwards if we serve him faithfully gives more abundantly4 ,and so the benefits of ,christ are both the incentives and the rewards of virtue4 #g4 ,let no man be alarmed at the word creditor4 ,we were indeed under an unforgiving creditor1 who could not be satisfied by anything less than the death of his debtor2 then the ,lord ,jesus came and found us burthened with a heavy debt4 ,this debt no man could satisfy by his natural innocence2 ,i had nothing of my own wherewith to purchase my freedom1 and therefore ,he bestowed on me a new kind of acquittance2 ,he made me debtor to ,himself1 seeing ,i had no means of discharging my debt4 ,now we became debtors not by nature but by our own fault2 by our sins we contracted heavy debts1 so that we who were free came under a bond2 for he is a debtor who has received of his creditor's money4 ,now sin is from the devil1 this is the money which belongs to the wicked one as his patrimony2 for as virtues are the treasure of ,christ1 so crimes are the riches of the devil4 ,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 posterity4 ,but then the ,lord ,jesus came1 ,he gave ,his life for the life of all1 and shed ,his blood for the blood of all4 ,sidenote3 ,is4 xlix4 #i4 ,sidenote3 ,col4 ii4 #ac1 #ad4 #h4 ,thus we have changed our creditor1 not discharged our debt1 nay we may even say we have discharged it1 for although it remains1 our bond is cancelled1 the ,lord ,jesus having said to the prisoners1 ,go forth2 to them that are in darkness1 ,shew yourselves2 your sins therefore are forgiven4 ,thus ,he has forgiven all1 nor is there any one to whom ,he has not shewn mercy4 ,for so it is written1 that ,he has forgiven all trespasses2 blotting out the hand-writing of the ordinances that was against us4 ,why then do we hold the bonds of others8 why would we exact our claims from others when we have obtained remission of our own8 ,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 others4 ,sidenote3 ,s4 ,matt4 xviii4 #bc4 et seq4 ,sidenote3 ,ib4 #ce4 #i4 ,beware lest you begin to incur heavier blame as a creditor than you did as a debtor2 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 paid2 wherefore his ,lord was wroth1 and exacted from him with the greatest severity what he had before remitted to him4 ,let us beware therefore lest the same evil befal us1 lest by not remitting our debts we also be called on to pay what had been forgiven us1 for so it is written in the words of the ,lord ,jesus1 ,so likewise shall ,my heavenly ,father do also unto you1 if ye from your hearts forgive not every one his brother their trespasses 4 ,let us then forgive small things to whom great have been forgiven1 and understand that the more we forgive the more acceptable we shall be to ,god1 for we are so much the more acceptable to ,god the more we have been forgiven4 ,sidenote3 ,s4 ,luke vii4 #db4 ,sidenote3 ,ib4 #dc4 ,sidenote3 ,gen4 iv4 #g4 #aj4 ,further1 when the ,pharisee was asked by our ,lord1 ,which of them loved him most1 he answered1 ,i suppose that he to whom he forgave most4 ,whereupon the ,lord said1 ,thou hast rightly judged4 ,the ,pharisees judgment is praised1 but his affection is blamed4 ,of others he judges correctly1 but what he believes of others1 he does not believe in his own case4 ,thus you hear the ,jew praising the discipline of the ,church1 praising its true graces1 honouring its priests2 but when you exhort him to believe he refuses to do so1 and thus follows not himself what he praises in us4 ,his eulogy then is not complete1 though ,christ has said to him1 ,thou hast rightly judged1 for ,cain also offered rightly1 but did not divide rightly1 wherefore ,god said unto him1 ,if thou offer rightly1 but divide not rightly1 thou hast sinned2 be still4 ,and so this man offered rightly1 because he judges that ,christ1 having forgiven ,christians many sins1 ought to be more earnestly loved by them2 but he has not divided rightly1 because he believes that ,he ,who remitted the sins of men could possibly be ignorant of them4 ,sidenote3 ,s4 ,luke vii4 #dd4 ,sidenote3 ,gen4 xlix4 #ab4 #aa4 ,and therefore ,he says to ,simon1 ,seest thou this woman8 ,i entered into thine house1 thou gavest ,me no water for ,my feet1 but she hath washed ,my feet with tears4 ,we are all one body of ,christ1 the ,head is ,god1 and we are the members3 some perhaps as the ,prophets1 may be the eyes2 others the teeth1 as the ,apostles1 who have filled our hearts with the food of the ,evangelical preaching1 and of whom it is written1 ,his eyes shall be red with wine1 and his teeth white with milk4 ,they are ,his hands who perform good works3 ,his belly are they who bestow the strength of nourishment on the poor3 ,some too are ,his feet also1 and would that ,i might be counted worthy to be even ,his heel4 ,he then who pardons the very lowest their sins1 pours water on the feet of ,christ1 and while he frees only the mean1 yet washes the feet of ,christ ,himself4 #ab4 ,he also pours water on the feet of ,christ who cleanses his conscience from the pollution of sin2 for ,christ walks in the breast of each of us4 ,beware then lest your conscience be defiled1 or you thus begin to stain the feet of ,christ4 ,beware lest ,he encounter the thorn of wickedness within you1 whereby ,his heel as ,he walks in you may be wounded4 ,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 wickedness4 ,how could he cleanse his conscience1 who had not received that water which ,christ gives8 ,but the ,church has that water1 and the ,church has tears1 the waters of ,baptism and the tears of penitence4 ,for faith1 which mourns for former sins1 is also wont to avoid fresh ones1 wherefore ,simon the ,pharisee as he had no water so neither had he tears4 ,for how could he have them1 who did no penance8 but as he believed not in ,christ so neither had he tears4 ,had he had them1 he would have washed his eyes that he might see ,christ1 ,whom as yet1 when he first sat down1 he saw not4 ,for had he seen ,him1 he would not have doubted of ,his power4 #ac4 ,nor had the ,pharisee hair1 in that he knew not the ,nazarite2 but the ,church had hair1 and she sought for the ,nazarite4 ,hairs are considered a superfluous part of the body1 but if they are anointed they send forth a good smell1 and are an ornament to the head1 but if not anointed with oil they grow heavy4 ,so likewise riches are a burthen1 if you know not how to use them1 if you sprinkle them not with the odours of ,christ4 ,but if you feed the poor1 if you wash and cleanse their filth1 their wounds1 you have truly wiped the feet of ,christ4 ,sidenote3 ,s4 ,luke vii4 #de4 ,sidenote3 ,s4 ,john xiv4 #bg4 ,sidenote3 ,cant4 i4 #b4 ,sidenote3 ,ps4 li4 #ag4 ,sidenote3 ,ib4 cxvi4 #aj4 ,sidenote3 ,ib4 lxxi4 #h4 #ad4 ,thou gavest ,me no kiss1 but this woman1 since the time ,i came in1 hath not ceased to kiss ,my feet4 ,a kiss is the sign of love4 ,but how could the ,jew possess this1 who knew not peace1 who received not peace from ,christ when ,he said1 ,peace ,i leave with you1 ,my peace ,i give unto you8 ,this kiss belongs then not to the ,synagogue but to the ,church1 to her who looked for ,him1 who loved ,him1 who said1 ,let ,him kiss me with the kisses of ,his mouth4 ,for the ardour of that lingering desire1 which had grown with waiting for the ,lord's coming1 she sought slowly to quench by ,his kiss1 and to satisfy her thirst by this gift4 ,wherefore the holy ,prophet says1 ,thou shalt open my lips1 and my mouth shall shew ,thy praise4 ,he then who praises the ,lord ,jesus kisses ,him2 and he who praises surely believes in ,him4 ,thus ,david ,himself says1 ,i believed1 and therefore have ,i spoken2 and before1 ,let my mouth be filled with ,thy praise1 and let me sing of ,thy glory4 ,sidenote3 ,ib4 cxix4 #aca4 ,sidenote3 ,rom4 x4 #aj4 ,sidenote3 ,s4 ,matt4 xxiv4 #ae4 #ae4 ,concerning the gift of special grace the same ,scripture also teaches thee that he who receives the ,spirit kisses ,christ1 for the holy ,prophet says1 ,i opened my mouth1 and drew in the spirit#bjf4 ,he then kisses ,christ1 who confesses ,him2 ,for with the heart man believeth unto righteousness1 and with the mouth confession is made unto salvation4 ,he kisses the feet of ,christ1 who1 reading the ,gospel1 recognizes the acts of the ,lord ,jesus1 and admires them with pious affection2 thus religiously kissing1 as it were1 the ,lord's steps as ,he walks4 ,we kiss ,christ then with the kiss of ,communion2 ,whoso readeth let him understand4 ,sidenote3 ,s4 ,luke xxii4 #dh4 #af4 ,but how can the ,jew have this kiss8 ,for as he believed not in ,his ,advent1 so neither did he believe in ,his ,passion1 for how can that man believe that ,he suffered1 who believes not that ,he came8 ,hence the ,pharisee had no kiss save haply that of the traitor ,judas4 ,but neither had ,judas this kiss1 and therefore when he would have shewn to the ,jews that kiss which was the concerted sign of his betrayal1 the ,lord says to him3 ,judas1 betrayest thou the ,son of man with a kiss8 that is1 #8,thou offerest a kiss1 though thou hast not the love that the kiss should express1 thou offerest a kiss who art ignorant of the mystical meaning#bjg of the kiss4' ,what is required is not the kiss of the lips1 but of the heart and mind4 ,sidenote3 ,s4 ,matt4 xv4 #h4 #ag4 ,but you will say that he kissed the ,lord4 ,true it is he kissed ,him with his lips1 and this kiss the ,jewish people has1 wherefore it is said1 ,this people honoureth ,me with their lips1 but their heart is far from ,me4 ,wherefore he has not the kiss who has not faith and charity2 for by a kiss is conveyed the force of love4 ,where love is not1 nor faith1 nor charity1 how can there be any sweetness in kisses8 ,sidenote3 ,cant4 i4 #a4 ,sidenote3 ,s4 ,luke ii4 #ea4 #ah4 ,now the ,church ceases not to kiss the feet of ,christ1 and therefore in the ,song of songs she asks not for one but many kisses2 like holy ,mary she is attentive to all ,his discourses1 she receives all ,his words1 when the ,gospel is read1 or the ,prophets2 she keeps all ,his sayings in her heart4 ,the ,church1 alone1 then1 as being the spouse1 has kisses1 for a kiss is1 as it were1 the pledge of marriage and the privilege of wedlock4 ,how can the ,jew have kisses who believes not in the ,spouse1 who knows not that ,he is already come8 ,sidenote3 ,exod4 xxxiv4 #i4 ,sidenote3 ,s4 ,luke x4 #ca1 #cb4 ,sidenote3 ,is4 i4 #f4 #ai4 ,nor is it kisses alone that he lacks1 but oil also1 wherewith to anoint the feet of ,christ1 for if he had had oil he would before now have bowed down his neck4 ,for ,moses says1 ,it is a stiff-necked people2 and the ,lord says that the priest and levite passed by on the other side1 nor did either of these pour oil and wine into the wounds of him who had been wounded by robbers2 had they possessed this oil they would have poured it into their own wounds4 ,but ,isaiah says1 ,they cannot apply ointment nor oil nor bandage4 ,sidenote3 ,deut4 xxxiii4 #bd4 #bj4 ,but the ,church has oil wherewith she dresses the wounds of her children1 that the hardness of the wound may not sink inwards2 she has oil1 which she has received secretly4 ,with this oil ,asher has washed his feet1 as it is written1 ,a blessed son is ,asher2 and he shall be acceptable to his brethren1 dip his foot in oil4 ,with this oil therefore the ,church anoints the necks of her children1 that they may receive the yoke of ,christ2 with this oil she has anointed the martyrs to purify them from the dust of this world2 with this oil she has anointed confessors1 that so they might not yield to labour1 or sink down through weariness1 or be overwhelmed by the waves of this world2 it is for the purpose of refreshing them with spiritual oil that she has thus anointed them4 ,sidenote3 ,gen4 viii4 #aa4 ,sidenote3 ,s4 ,john i4 #cb4 #ba4 ,the ,synagogue possesses not this oil1 for she hath not the olive1 she did not recognize that dove which brought back the olive branch after the deluge4 ,this same dove afterwards descended1 when ,christ was being baptized1 and abode upon ,him1 as ,john testifies in the ,gospel1 saying1 ,i saw the ,spirit descending from heaven like a dove1 and it abode upon ,him4 ,but how could he see the dove1 who saw ,him not upon whom the ,spirit descended as a dove8 #bb4 ,so then the ,church both washes the feet of ,christ1 and wipes them with her hair1 and anoints them with oil1 and pours ointment upon them1 in that she not only tends the wounded and comforts the weary1 but also sprinkles over them the sweet odours of grace4 ,nor is it upon the rich and powerful only that she sheds this grace1 but on men of low birth also1 she weighs all in an equal balance1 she receives all in the same bosom1 and cherishes them in the same lap4 ,sidenote3 ,s4 ,matt4 xxv4 #dj4 #bc4 ,christ died once1 and was buried once1 nevertheless ,he daily desires that ointment should be poured upon ,his feet4 ,now what are these feet of ,christ whereon we pour ointment8 ,the feet of ,christ are they of whom ,he saith ,himself1 ,inasmuch as ye have done it unto one of the least of these ,my brethren1 ye have done it unto ,me4 ,these feet that woman in the ,gospel tends#bjh1 and washes with her tears1 when the lowest have their sins remitted1 their faults washed away1 their pardon granted4 ,these feet he kisses who loves even the lowest of the holy congregation4 ,these feet he anoints with ointment1 who imparts even to the weaker brethren the graces of ,his meekness4 ,in these the martyrs1 in these the ,apostles1 in these the ,lord ,jesus ,himself declares that ,he is honoured4 ,sidenote3 ,micah vi4 #c1 #d4 ,sidenote3 ,ib4 #e4 and ,num4 xxiii4 #b4 ,sidenote3 ,exod4 xiv4 #bi4 ,sidenote3 ,ib4 xvi4 #d4 ,sidenote3 ,num4 xiii4 #bd4 ,sidenote3 ,ib4 xxi4 #bd4 ,sidenote3 ,joshua viii4 #bc4 ,sidenote3 ,ib4 #bi4 ,sidenote3 ,josh4 x4 #bf4 ,sidenote3 ,micah vi4 #h4 #bd4 ,thou seest what instruction the ,lord imparts1 how by ,his example ,he stimulates thee to devotion2 for ,he instructs by ,his censure4 ,and ,he thus accuses the ,jews1 ,o ,my people1 what have ,i done unto thee1 and wherein have ,i wearied thee8 testify against ,me4 ,for ,i brought thee up out of the land of ,egypt1 and redeemed thee out of the house of servants2 adding1 and ,i sent before thee ,moses1 ,aaron1 and ,miriam4 ,remember what ,balak devised against thee1 he1 that is1 who sought the aid of enchantments1 but ,i suffered him not to hurt thee4 ,truly thou wert oppressed while sojourning in foreign lands1 thou wert laden with heavy burthens3 ,i sent ,moses ,aaron and ,miriam before thy face1 and he who had spoiled the strangers was himself despoiled4 ,thou1 who hadst lost thine own goods gainedst others1 thou wert delivered from the enemies that surrounded thee1 and in the midst of the waters thou sawest in safety the death of thine enemies1 for the same wave which had separated and carried thee forward flowed back again and drowned the ,egyptians4 ,when thou wert in want of food while journeying through the wilderness1 did ,i not rain bread from heaven for thee1 and scatter food around thee1 whereon thou wentest8 ,did ,i not subdue all thy enemies and bring thee into the region of the cluster of grapes8 ,did ,i not deliver up to thee ,sihon 7which means #8proud'7 king of the ,amorites 7that is1 chief of them that provoked thee72 did ,i not also deliver to thee alive the king of ,ai1 whom1 subject to the sentence of the ancient curse1 thou nailedst to the wood and hangedst upon a tree8 ,what shall ,i say of the slaughter of the hosts of the five kings1 who strove to exclude thee from the promised land8 ,and what doth the ,lord require of thee1 o man1 for all these things1 but to do justly and to love mercy1 and to walk humbly with thy ,god8 ,sidenote3 #b ,sam4 xii4 #g4 #be4 ,and to king ,david himself1 that meek and holy man1 what was ,his expostulation by the prophet ,nathan8 ,i chose thee1 ,he says1 the youngest among thy brethren2 ,i filled thee with the spirit of meekness2 by the hand of ,samuel1 in whom was ,my ,spirit and ,my ,name1 ,i anointed thee king4 ,and from an exile ,i made thee a conqueror1 taking out of the way that former king whom an evil spirit instigated to persecute the priests of the ,lord4 ,upon thy throne ,i set one of thy seed not so much as an heir as a colleague4 ,i made even strangers subject to thee1 that they who resisted might serve thee1 and wilt thou deliver ,my servants into the hands of ,my enemies1 wilt thou take away that which was ,my servant's1 whereby both thou wilt be branded with sin1 and ,my adversaries will have whereof to glory8 ,sidenote3 ,deut4 ix4 #d4 ,sidenote3 ,s4 ,john xii4 #e4 ,sidenote3 ,s4 ,luke xv4 #aj4 ,sidenote3 #a ,cor4 xii4 #ba4 #bf4 ,seeing therefore1 ,o ,emperor1 7for ,i will now not only discourse of you but address myself to you7 how severe the ,lord's censures are wont to be1 you must take care1 in proportion as you become more illustrious1 to submit so much the more humbly to your ,maker4 ,for it is written3 ,when the ,lord thy ,god shall have brought thee into a foreign land1 and thou shalt eat the fruits of others1 say not1 #8,by my own strength and righteousness ,i obtained these things1' but1 #8,the ,lord ,god gave them to me1 ,christ in ,his mercy conferred them on me1' and therefore by loving ,his body1 that is1 the ,church1 pour water on ,his feet and kiss ,his feet2 thus shalt thou not only absolve those who have been taken in sin1 but in giving to them peace you will bring them into concord and restore to them rest4 ,pour ointment on ,his feet1 that the whole house wherein ,christ sits at meat may be filled with the odour of thy ointment1 and let all who sit at meat with ,him rejoice in thy fragrance2 that is to say1 pay such regard even to the lowest1 that in their absolution the ,angels may rejoice1 as they do over one sinner that repenteth1 the ,apostles may be glad1 the ,prophets may exult4 ,for the eye cannot say unto the hand1 ,i have no need of thee1 nor the head to the feet1 ,i have no need of you4 ,since therefore each member is necessary1 do thou protect the whole body of the ,lord ,jesus1 that ,he also of ,his divine mercy may protect thy kingdom4 #bg4 ,on my coming down he says to me1 #8,you have been preaching at me to-day4' ,i replied that in my discourse ,i had his benefit in view4 ,he then said1 #8,it is true1 ,i did make too harsh a decree concerning the reparation of the synagogue by the ,bishop1 but this has been rectified4 ,as for the monks1 they commit many crimes4' ,then ,timasius1 one of the ,generals-in-chief#bji1 began to be very vehement against the monks4 ,i replied to him1 #8,with the ,emperor ,i deal as is fitting1 because ,i know that he fears ,god1 but with you1 who speak so rudely1 ,i shall deal differently4' #bh4 ,after standing for some time1 ,i said to the ,emperor1 #8,enable me to offer for you with a safe conscience1 set my mind at rest4' ,the ,emperor sat still1 and nodded1 but did not promise in plain words2 then1 seeing that ,i still remained standing1 he said that he would amend the order4 ,i said at once that he must quash the whole enquiry1 for fear the ,count#baj should make it an opportunity for inflicting wrong on the ,christians4 ,he promised that it should be done4 ,i said to him1 #8,i act on your promise1' and repeated the words again4 #8,do so' said he4 ,then ,i went to the altar2 but ,i would not have gone1 if he had not given me his distinct promise4 ,and indeed so great was the grace attending the oblation1 that ,i myself was sensible that this favour he had granted was very acceptable to our ,god1 and that the divine ,presence had not been withheld4 ,then all was done as ,i wished4 ,,the ,,letter ,,of ,,pope ,,siricius ,,to ,,the ,,church ,,of ,,milan4 ,a4,d4 #chi4 ,,the ,letter of ,siricius was addressed to the ,church of ,milan to inform them of the sentence of excommunication passed against ,jovinian and his followers4 ,jovinian had been a monk1 but had abandoned the ascetic life and rushed into extremes of self-indulgence3 there is a good description of him in ,tillemont1 7,vie de ,s4 ,ambr4 #fc1 #fd17 who calls him #8cet ,epicure des ,chrtiens4' ,the false doctrines with which he #8barked at the true doctrines of the ,church' are stated in this ,letter and in the reply of the ,synod of the ,church of ,milan which follows4 ,jovinian was answered by ,s4 ,jerome1 who writes against him with much vehemence4 ,,siricius ,,to ,,the ,,church ,,of ,,milan4 ,sidenote3 #a ,cor4 xv4 #cb4 #a4 ,i ,,would fain always1 beloved brethren1 send you tidings of joys1 sincere as you are in love and peace1 so that by means of the mutual interchange of letters we might be pleased by the tidings of your welfare#baa4 ,our ancient ,adversary however#bab does not suffer us to be free from his attacks1 he who is a liar from the beginning1 the enemy of truth1 envious of man1 in order to deceive whom he first deceived himself1 the adversary of chastity1 the teacher of sensuality1 who is fed by cruelty1 punished by abstinence1 who hates fasts1 asserting1 as his followers also give out1 that they are superfluous1 having no hope of things to come1 obnoxious to the censure of the ,apostle1 ,let us eat and drink for to-morrow we die4 #b4 ,o miserable boldness1 ,o craft of a desperate mind6 ,already was this unknown language of heresy spreading through the ,church like a cancer1 seeking to fill the breast1 and plunge the whole man in destruction3 and unless the ,lord of ,sabaoth had broken through the snare which they had laid1 the public exhibition of so much evil and hypocrisy would have led to ruin the hearts of many simple ones1 for the human mind is easily drawn aside towards evil1 choosing rather to fly through open space1 than to travel with pain along the narrow way4 ,sidenote3 ,s4 ,matt4 vii4 #ae1 #af4 #c4 ,wherefore it was very necessary1 most dearly beloved1 to commend what has been done here to your notice and consideration1 lest through the ignorance of any priest1 the ,church might be infected by the contagion of these most wicked men who are breaking in upon it under a religious pretext1 as it is written and the ,lord has said1 ,many come to you in sheeps' clothing1 but inwardly they are ravening wolves2 ye shall know them by their fruits4 ,sidenote3 ,ps4 xi4 #b4 ,these are they who under a mean garb boast themselves as ,christians1 that walking under the semblance of piety they may enter the house of prayer and utter the words of wily disputation1 that they may privily shoot at them which are true of heart1 and1 seducing them from ,catholic truth1 may draw them over1 after the example of ,satan1 to the madness of their own doctrines1 beguiling the simplicity of the flock4 ,sidenote3 ,s4 ,matt4 xxii4 #ab4 #d4 ,and indeed from the times of the ,apostles up to now we have heard and known by experience of many malignant heresies1 but the sacred truth of the ,church has never been assailed by the barking of such dogs as those who have now suddenly broken in upon us1 with the doctrines of unbelief fully sprouted1 enemies of the faith2 who by the fruit of their works have betrayed whose disciples they are4 ,for while other heretics misunderstanding single points have proposed to bear away and abstract from the ,divine system of teaching1 these men1 not having on a wedding garment1 wound the ,catholics1 perverting1 as ,i have said1 the continuity of the ,new and ,old ,testament1 and interpreting it in a diabolical spirit1 have by their alluring and false arguments already begun to ruin some ,christians1 and to make them associates of their madness1 not keeping within themselves the poison of their iniquity3 but some of their chosen ones have betrayed their blasphemies by writing rash discourse1 which the rage of a desperate mind has led them openly to publish1 favouring1 as it does1 the cause of the ,heathens4 #e4 ,but of their madness ,i suddenly received intelligence by means of a shocking writing which certain faithful ,christians1 men of high rank1 and signal piety1 caused to be conveyed to me1 unworthy as ,i am1 in order that the opposition of these men to the ,divine ,law might be detected by the discernment of the ,clergy and repressed by a spiritual sentence4 ,assuredly we receive without scorn the vows of those marriages which we assist at with the veil#bac1 but virgins1 for whose existence marriage is necessary1 as being devoted to ,god1 we honour more highly4 ,sidenote3 ,gal4 i4 #h4 #f4 ,having therefore held an assembly of my clergy it became clear that their sentiments were contrary to our doctrine1 that is1 to the ,christian law4 ,therefore1 following the ,apostolic precept1 we1 seeing that they were preaching another ,gospel than that which we received1 have excommunicated them4 ,know therefore that it was the unanimous sentence of us all1 as well of the presbyters and deacons as of the other clergy1 that ,jovinian1 ,auxentius1 ,genialis1 ,germinator1 ,felix1 ,prontinus#bad1 ,martianus1 ,januarius1 and ,ingeniosus1 who were discovered to be the promoters of the new heresy and blasphemy1 should be condemned by the ,divine sentence and our judgment1 and remain in perpetual exclusion from the ,church4 #g4 ,nothing doubting that your ,holiness will observe the aforesaid decree1 ,i have sent you this ,epistle by my brethren and fellow-priests1 ,crescens1 ,leopardus and ,alexander1 that they1 with a fervent spirit1 may perform a religious and faithful service4 ,,letter ,,xlii4 ,a4,d4 #chi4 ,,in this1 their reply to ,siricius1 drawn up in all probability by ,s4 ,ambrose himself1 the ,council of ,milan thank him for his care1 and announce that they have followed his example and condemned ,jovinian and his followers in the same way4 ,they dwell upon his errors1 particularly on his disparagement of virginity1 on his denial of the virginity of our ,lord's ,mother1 on his contempt of widowhood1 and of fasting1 and condemn him as a follower of ,manes4 ,they argue in especial detail against his argument with regard to the ,virgin ,mary1 which differs from that of ,helvidius and other assailants of the 4 ,,to ,,their ,,lord1 ,,their ,,dearly ,,beloved ,,brother1 ,,pope ,,siricius1 ,,ambrose1 ,,sabinus1 ,,bassanius1 ,,and ,,the ,,rest ,,send ,,greeting4 #a4 ,,in your ,holiness' ,letter we recognized the vigilance of a good shepherd1 for you faithfully guard the door which has been entrusted to you1 and with pious solicitude watch over the fold of ,christ1 being worthy to be heard and followed by the sheep of the ,lord4 ,knowing therefore the lambs of ,christ1 you will easily discover the wolves1 and meet them as a wary shepherd1 so as to keep them from scattering the ,lord's flock by their unbelieving life and dismal barking4 #b4 ,we praise you for this1 our ,lord and brother dearly beloved1 and join in cordial commendations of it4 ,nor are we surprised that the ,lord's flock was terrified at the rage of wolves in whom they recognized not the voice of ,christ4 ,for it is a savage barking to shew no reverence to virginity1 observe no rule of chastity1 to seek to place every thing on a level1 to abolish the different degrees of merit1 and to introduce a certain meagreness in heavenly rewards1 as if ,christ had only one palm to bestow1 and there was no copious diversity in ,his rewards4 ,sidenote3 ,s4 ,matt4 xix4 #e4 ,sidenote3 #a ,cor4 vii4 #ch4 ,sidenote3 ,ib4 #cd4 #c4 ,they pretend that they are giving honour to marriage4 ,but what praise can rightly be given to marriage if no distinction is paid to virginity8 ,we do not deny that marriage was hallowed by ,christ1 for the ,divine words say1 ,and they twain shall be one flesh1 and one spirit1 but our birth precedes our calling1 and the mystery of the ,divine operation is much more excellent than the remedy of human frailty4 ,a good wife is deservedly praised1 but a pious virgin is more properly preferred1 for the ,apostle says1 ,he that giveth his virgin in marriage doeth well1 but he that giveth her not in marriage doeth better2 for the one careth for the things of the ,lord1 the other for the things of the world4 ,the one is bound by the chains of marriage1 the other is free from chains2 the one is under the ,law1 the other under ,grace4 ,marriage is good1 for thereby the means of continuing the human race has been devised1 but virginity is better1 for thereby the heritage of the heavenly kingdom is regained1 and the mode of attaining to heavenly rewards discovered4 ,by a woman care entered the world2 by a virgin salvation was brought to pass4 ,lastly1 ,christ chose virginity as ,his own special gift1 and displayed the grace of chastity1 thus making an exhibition of that in ,his own person which in ,his ,mother ,he had made the object of ,his choice4 ,sidenote3 ,isa4 xliii4 #ai4 ,sidenote3 ,s4 ,matt4 i4 #bc4 #d4 ,how great is the madness of their dismal barkings1 that the same persons should say that ,christ could not be born of a virgin1 and yet assert that women1 after having given birth to human pledges1 remain virgins8 ,does ,christ grant to others what1 as they assert1 ,he could not grant to ,himself8 ,but ,he1 although ,he took on ,him our flesh1 although ,he was made man that ,he might redeem man1 and recal him from death1 still1 as being ,god1 came upon earth in an extraordinary way1 that as ,he had said1 ,behold ,i make all things new1 so also ,he might be born of an immaculate virgin1 and be believed to be1 as it is written1 ,god with us4 ,but from their perverse ways they are induced to say #8,she was a virgin when she conceived1 but not a virgin when she brought forth4' ,could she then conceive as a virgin1 and yet not be able to bring forth as a virgin1 when conception always precedes1 and birth follows8 ,sidenote3 ,s4 ,luke i4 #cg4 ,sidenote3 ,ib4 #cd4 ,sidenote3 ,ib4 #ch4 #e4 ,but if they will not believe the doctrines of the ,clergy1 let them believe the oracles of ,christ1 let them believe the admonitions of ,angels who say1 ,for with ,god nothing shall be impossible4 ,let them give credit to the ,creed of the ,apostles1 which the ,roman ,church has always kept and preserved undefiled4 ,mary heard the voice of the ,angel1 and she who before had said ,how shall this be8 not asking from want of faith in the mode of generation1 afterwards replied1 ,behold the handmaid of the ,lord1 be it unto me according to thy word4 ,this is the virgin who conceived1 this the virgin who brought forth a ,son4 ,for thus it is written1 ,behold a ,virgin shall conceive and bear a ,son2 declaring not only that she should conceive as a virgin1 but also that she bring forth as a virgin4 ,sidenote3 ,ezek4 xliv4 #a1 #b4 ,sidenote3 ,s4 ,matt4 iii4 #ae4 ,sidenote3 ,ezek4 xliv4 #b4 #f4 ,but what is that gate of the sanctuary1 that outward gate which looketh towards the ,east1 which remains shut1 and no man1 it is said1 shall enter in by it but the ,lord1 the ,god of ,israel4 ,is not ,mary this gate1 by whom the ,saviour entered into the world8 ,this is the gate of righteousness1 as ,he ,himself said1 ,suffer us to fulfil all righteousness4 ,blessed ,mary is the gate1 whereof it is written that the ,lord hath entered in by it1 therefore it shall be shut after birth2 for as a virgin she both conceived and brought forth4 ,sidenote3 ,ps4 cxiv4 #c4 ,sidenote3 ,exod4 xvii4 #f4 ,sidenote3 ,ib4 xiv4 #bb4 ,sidenote3 ,numb4 xx4 #aa4 ,sidenote3 #b ,kings vi4 #f4 ,sidenote3 ,s4 ,matt4 xiv4 #bf4 ,sidenote3 ,is4 xix4 #bj1 #ba4 ,sidenote3 ,exod4 xv4 #bj4 #g4 ,but why should it be incredible that ,mary1 contrary to the usage of natural birth1 should bring forth and yet remain a virgin2 when contrary to the usage of nature1 the sea saw and fled1 and the floods of ,jordan retired to their source4 ,it should not exceed our belief that a virgin should bring forth1 when we read that a rock poured forth water1 and the waves of the sea were gathered up like a wall4 ,nor need it1 again1 exceed our belief that a man should be born of a virgin1 when a running stream gushed forth from the rock1 when iron swam upon the waters1 and a man walked upon them4 ,if therefore the waves carried a man1 could not a virgin bring forth a man8 ,but what man8 ,him of ,whom we read1 ,the ,lord shall send them a ,man ,who shall deliver them2 and the ,lord shall be known to ,egypt4 ,wherefore in the old ,testament a ,hebrew virgin led the people through the sea1 in the ,new ,testament a royal virgin was elected to be a heavenly abode for our salvation4 ,sidenote3 ,s4 ,luke ii4 #cf1 #cg4 #h4 ,but what more8 let us also subjoin the praises of widowhood1 since in the ,gospel next after that most illustrious birth from a virgin1 comes the widow ,anna2 she who had lived with an husband seven years from her virginity2 and she was a widow of about fourscore and four years1 which departed not from the temple1 but served with fastings and prayers night and day4 #i4 ,and fitting it is that these men should despise widowhood1 which is wont to keep fasts1 for they regret that they should have been mortified by these for any time1 and avenge the wrong they inflicted on themselves1 and by daily banquets and habits of luxury seek to ward off the pain of abstinence4 ,they do nothing more rightly than in thus condemning themselves out of their own mouth4 ,sidenote3 #a ,cor4 ix4 #bg4 ,sidenote3 #b ,cor4 vi4 #e4 ,sidenote3 ,col4 ii4 #bj4 sqq4 #aj4 ,but they even fear lest their former fasting should be reckoned against them4 ,let them choose whichever they like3 if they ever fasted1 let them repent of their good work1 if never1 let them confess their own intemperance and luxury4 ,and so they assert that ,paul was a teacher of excess4 ,but who can be a teacher of temperance if he was a teacher of excess1 who chastised his body and brought it into subjection1 and recorded his performance of the service he owed to ,christ by many fastings2 and this not for the purpose of praising himself and his doings1 but that he might teach us1 what example to follow4 ,did he then teach excess who said1 ,why1 as though living in the world1 are ye subject to ordinances8 ,touch not1 taste not1 handle not1 which all are to perish with the using2 who also says1 ,not in indulgence of the body1 not in any honour to the satisfying and love of the flesh1 not in the lusts of error2 but in the ,spirit by ,whom we are renewed4 ,sidenote3 ,ps4 lxix4 #aj4 ,sidenote3 ,gen4 iii4 #g4 ,sidenote3 ,jonah iii4 #e4 ,sidenote3 ,s4 ,matt4 xvii4 #ba4 #aa4 ,if what the ,apostle has said is not enough1 let them hear the ,prophet saying1 ,i chastened myself with fasting4 ,he therefore who fasts not is uncovered and naked and exposed to wounds4 ,and if ,adam had clothed himself with fasting he would not have been found to be naked4 ,nineveh delivered itself from death by fasting4 ,and the ,lord ,himself says1 ,this kind goeth not out but by prayer and fasting4 #ab4 ,but why need we say more to our master and teacher8 seeing that these persons have now paid the worthy price of their perfidy1 who have on this account come even hither1 that no place might remain where they were not condemned2 who have proved themselves to be truly ,manichees1 by not believing that ,he came forth from a virgin4 ,what madness is this1 almost equal to that of the modern ,jews8 ,if ,he is not believed so to have come1 neither is ,he believed to have taken upon ,him our flesh1 therefore ,he was seen only in figure1 ,he was crucified only in figure4 ,but ,he was crucified for us in truth1 ,he is in truth our ,redeemer4 #ac4 ,he is a ,manichee who denies the truth1 who denies that ,christ came in the flesh2 and therefore the remission of sins is not their's2 but it is the impiety of the ,manichees which both the most merciful ,emperor has abhorred#bae1 and all who saw them have fled from as a plague4 ,witnesses thereof are our brethren and fellow-presbyters1 ,crescens1 ,leopardus1 and ,alexander1 fervent in the ,holy ,spirit1 by whose means they have been exposed to common execration1 and driven as fugitives from the city of ,milan4 #ad4 ,wherefore you are to know that ,jovinian1 ,auxentius1 ,germinator1 ,felix1 ,plotinus1 ,genialis1 ,martianus1 ,januarius and ,ingeniosus1 whom your ,holiness has condemned1 have also1 in accordance with your judgment1 been condemned by ourselves4 ,may our ,almighty ,god keep you in safety and prosperity1 ,lord and brother most beloved4 ,here follows the subscription4 ,i ,eventius#baf1 ,bishop1 salute your ,holiness in the ,lord1 and have subscribed this ,epistle4 ,,maximus1 ,bishop4 ,,felix1 ,bishop4 ,,bassianus1 ,bishop4 ,,theodorus1 ,bishop4 ,,constantius1 ,bishop4 ,by command of my lord ,geminianus ,bishop1 and in his presence1 ,i ,aper1 ,presbyter1 have subscribed4 ,eustasius1 ,bishop1 and all the ,orders have subscribed4 ,,letter ,,xliii4 ,,this ,letter is a reply to a question from ,horontianus1 why man1 the highest work of ,god's creation1 was made the last4 ,s4 ,ambrose brings forward various analogies to shew that the last is first1 and each with an enthusiastic and poetical description of man's greatness and of his dominion over the other works of creation4 ,,ambrose ,,to ,,horontianus4 ,sidenote3 ,gen4 i4 #af4 #a4 ,,you have intimated to me your surprise at finding in my ,treatise on the ,six days of ,creation1 that1 while you found both the ,sacred ,narrative and the tenor of my discourse assigning greater gifts to man than to any other creature in the earth1 still that the land and the waters brought forth all flying and creeping things and things in the waters before him for whose sake they were all created3 and you ask me the reason of this1 which ,moses was silent about1 and ,i did not venture to touch upon4 #b4 ,and perhaps that spokesman of the ,divine ,oracles purposely kept silence1 lest he should seem to render himself the judge and counsellor of the ,divine ordinances2 for to give utterance to that with which he was inspired by the ,spirit of ,god is one thing1 to interpret the will of ,god is another4 ,i am of opinion however that we1 not as speaking in ,god's ,name1 but as gathering up scattered principles of reason from human usage1 may be able1 from the way in which ,god has disposed other things for man's use1 to come to the conclusion that it was fitting for man to be the last work of creation4 ,sidenote3 ,s4 ,luke xiv4 #af4 ,sidenote3 ,s4 ,matt4 xxii4 #ab4 #c4 ,for he who sets out a banquet1 like that rich man in the ,gospel1 7for we must compare ,divine things with each other the better to draw our conclusion17 prepares every thing first1 kills his oxen and fatlings1 and then bids his friends to supper4 ,the more trivial things therefore are prepared in the first place1 and then he who is worthy of honour is invited4 ,hence the ,lord also first provided for the food of man all other animals1 and then invited to the feast man himself1 as ,his friend3 and truly ,his friend1 seeing that he was partaker of the ,divine ,charity and heir of ,his ,glory4 ,to man himself it is that ,he says3 ,friend1 how camest thou in hither8 ,so then all things that precede are to minister to the need of the friend1 and it is the friend who is invited last4 ,sidenote3 ,rev4 ii4 #aj4 ,sidenote3 #b ,tim4 iv4 #g4 ,sidenote3 ,ib4 ii4 #e4 #d4 ,take another instance4 ,what is the world but a sort of arena of continual strife8 ,wherefore also in the ,apocalypse the ,lord says1 ,to him that overcometh will ,i give a crown of life2 and ,paul says1 ,i have fought a good fight2 and in another place1 ,no man is crowned except he strive lawfully4 ,he who institutes this combat is ,almighty ,god4 ,now he who in this world offers a combat1 does he not first provide all things which are necessary thereto1 and prepare the chaplets of victory before he summons the athletics to contend for the prize2 and all this that the conqueror may not suffer delay1 but retire from the contest crowned with his reward8 ,now the rewards of man are the fruits of the earth and the lights of heaven2 the former for the use of this present life1 the latter for the hope of life eternal4 ,sidenote3 ,rom4 viii4 #bj4 ,sidenote3 ,dan4 xii4 #c4 ,sidenote3 #a ,cor4 ix4 #bf4 #e4 ,as a wrestler therefore he enters the lists last of all2 he raises his eyes to heaven1 he sees that even the heavenly creation was made subject to vanity1 not willingly1 but by reason of him who hath subjected the same in hope4 ,he sees that the whole creation groaneth in pain together1 waiting for redemption4 ,he sees that labour awaits us all4 ,he raises his eyes1 he sees the circlets of lights1 he surveys the orbs of the moon and stars3 ,for the just1 who overcome1 shall be as the stars in heaven4 ,and he chastises his body1 that it may not be his enemy in the combat1 he anoints it with the oil of mercy1 he exercises it with daily trials of virtue1 he smears himself with dust1 he runs to the goal of the course but not as uncertainly1 he aims his blows1 he darts forth his arms1 but not into empty space1 he strikes the adversary whom he sees not1 for he has respect to ,him alone to ,whom all enemies give way1 even those who are invisible1 in ,whose ,name the powers of the air were turned aside4 ,it is he therefore who poises the blow1 but it is ,christ ,who strikes1 it is he who lifts up his heel1 but ,christ ,who directs it to the ground4 ,lastly1 although ,paul saw not those whom he struck1 he was not as one that beateth the air1 because by the preaching of ,christ he wounded those evil spirits which assaulted him4 ,rightly therefore did man1 for whom a race was prepared1 enter the course last1 that he might be preceded by heaven which was to be1 as it were1 his reward4 ,sidenote3 ,eph4 vi4 #ab4 ,sidenote3 ,gen4 ix4 #ba4 ,sidenote3 #b ,cor4 xi4 #bf4 ,sidenote3 ,acts xvi4 #bb4 #f4 ,but we wrestle not only against spiritualities of wickedness in high places1 but also against flesh and blood4 ,we wrestle with satiety1 with the very fruits of the earth1 with wine1 by which even a righteous man was made drunk1 and the whole people of the ,jews overthrown2 we wrestle with wild animals1 with the fowls of the air2 for our flesh1 if pampered by these1 cannot be brought to subjection2 we wrestle with perils of the way1 with perils of waters1 as ,paul says2 we wrestle with rods of the wood1 those rods with which the ,apostles were beaten4 ,you see how severe are our combats4 ,thus the earth is man's trial-ground1 heaven is his crown2 and fitting therefore it was that as a friend1 what was to minister to his wants should precede him1 as a combatant1 his reward4 ,sidenote3 #a ,cor4 xv4 #di4 ,gen4 i4 #bg4 #g4 ,take another illustration4 ,in all things the beginning and the ending are most excellent4 ,if you look upon a house1 it is the foundation and the roof which are more considerable than the other parts1 if you look upon a field it is the sowing and the harvest1 the planting and the vintage4 ,how sweet are the grafts of trees1 how pleasant are the fruits6 ,in the same manner also was the heaven created first1 and man last1 as a kind of heavenly creature upon earth4 ,for although in body he is compared with the beasts1 in mind he is numbered among the inhabitants of heaven2 for as we have borne the image of the earthy2 we shall also bear the image of the heavenly4 ,how should he not be heavenly1 who is made after the image and likeness of ,god8 ,sidenote3 ,is4 lxvi4 #a4 ,sidenote3 ,s4 ,john xiv4 #bc4 #h4 ,rightly therefore in the creation of the world the heaven is both first and last1 wherein is that which is beyond heaven1 even the ,god of heaven4 ,and of man is rather to be understood the text1 ,heaven is my throne1 for ,god does not sit above the element1 but in the heart of man4 ,wherefore the ,lord also says1 ,we will come unto ,him1 and make our abode with ,him4 ,heaven therefore is the first work in the creation of the world1 and man the last4 ,sidenote3 ,ps4 cii4 #be4 ,sidenote3 ,ib4 cxix4 #gc4 ,sidenote3 ,ps4 xix4 #a4 ,sidenote3 ,s4 ,matt4 v4 #af4 ,sidenote3 ,ib4 xvi4 #ah4 ,sidenote3 ,deut4 xxxii4 #ac4 ,sidenote3 #a ,cor4 x4 #d4 #i4 ,heaven is of the world1 man above the world2 for the former is a portion of the world1 the latter is an inhabitant of ,paradise1 and the possession of ,christ4 ,heaven is thought to be undecaying1 yet it passes away2 man is deemed to be incorruptible1 yet he puts on incorruption2 the fashion of the first perishes1 the latter rises again as being immortal2 yet the hands of the ,lord1 according to the authority of ,scripture1 formed them both4 ,for as we read of the heavens1 ,and the heavens are the work of ,thy hands2 so also man says1 ,thy hands have made me and fashioned me2 and again1 ,the heavens declare the glory of ,god4 ,and as the heaven is resplendent with stars1 so are men bright with the light of good works1 for their works shine before their ,father ,which is in heaven4 ,the former is the firmament of heaven which is on high1 and the latter firmament is not unlike to it1 whereof it is said1 ,upon this rock will ,i build ,my ,church2 the one is the firmament of the elements1 the other of virtues1 and the last is more excellent2 they sucked honey out of the firm rock1 for the ,rock is the flesh of ,christ1 which redeemed the heaven and the whole world4 ,sidenote3 #b ,s4 ,pet4 i4 #d4 ,sidenote3 ,acts xvii4 #bg1 #bh4 #aj4 ,why should ,i add further1 carrying you1 as it were1 through the whole course1 that ,god made man partaker of the ,divine nature1 as we read in the ,epistle of ,peter8 ,whence one says not improperly1 ,we also are ,his offspring1 for ,he made us akin to ,himself1 and we are of a rational nature1 that we might seek for that ,godhead ,which is not far from each one of us1 in ,whom we live and move and have our being4 ,sidenote3 ,gen4 i4 #bh4 #aa4 ,having therefore conferred on man that which is the greatest of graces1 ,he granted to him as to that creature who was dearest and very nearest to ,him1 all the things which are in this world1 that he might want for nothing which is necessary either for life or for a good life1 some of which things were to be supplied by the abundance of earthly plenty to minister pleasure1 others again by the knowledge of heavenly secrets1 to arouse man's mind by the love and desire of that discipline which should enable us to reach the summit of the ,divine mysteries4 ,both these therefore are most excellent gifts1 both to have all the riches of the world subject to him1 all flying and creeping things and fishes1 and1 as being lord of the elements1 the use of the sea1 and without toil or want1 after the model and likeness of his adorable ,creator1 to abound in all things1 living in the greatest plenty1 and also to open paths for himself1 and make progress1 so as to ascend to the royal abode of heaven4 #ab4 ,you will easily discover that the traveller along this arduous path is the man1 who has been so fashioned in purpose of heart and will1 as to be1 as far as possible1 estranged from his body1 as not to enter into any fellowship with vice1 nor suffer himself to be smoothed down by the words of flatterers3 one who does not1 when riding on the chariot of prosperity1 despise the humble1 shun sorrow1 discard and disparage the praises of the holy1 nor1 by desire of glory or of wealth1 grasped at too prematurely1 exhaust all the ardour of hope2 one whose mind is not bowed down by sadness nor broken by injury1 which is not harassed by suspicion1 nor excited by lust1 whom the passions of the body do not overcome1 whom no desire of vanities or charms of pleasure disquiet and disturb4 ,add to all this the virtues of chastity1 soberness and temperance2 let him be able easily to curb the irregular sallies of light passion1 set bounds to his pleasures and desires1 clear up ambiguity by an equitable judgment1 by tranquillity of mind settle what is doubtful1 and with all the strifes of the mind and body reconciled1 so to speak1 preserve in a just balance the concord of the exterior and interior man unimpaired1 stilling them as they lie within his own breast1 while1 should he be called to it1 no evil counsellor is able to turn him away from the crown of suffering1 such a man surely will be adopted not only as a friend but a son by the ,father1 that he may obtain the riches of ,his glory and inheritance4 ,sidenote3 ,rom4 x4 #d4 ,sidenote3 ,ps4 lxxiii4 #ba4 ,sidenote3 ,ps4 lxxxix4 #i4 #ac4 ,rightly therefore did he come last1 being1 as it were1 the end of nature1 formed to righteousness1 and the arbiter of right among other creatures4 ,and1 if we may employ the illustration1 as among men ,christ is the end of the ,law for righteousness to every one that believeth1 so are we as beasts in the sight of the ,lord1 for thus says the ,prophet1 ,i became as a beast before ,thee4 ,yet what comparison is there between the two1 when ,he has redeemed those who were ready to perish1 and we put them to death1 ,he calls slaves to liberty and we inflict bondage on the free8 ,but who is like ,god8 #ad4 ,man however came forth the last of all created things1 in form comely1 in mind lofty1 to be admired by all creatures1 having in him1 after the image of the eternal ,god1 an invisible intelligence#bag clothed in human form4 ,this is that intelligence or power of the soul which claims to itself1 as the ruling principle1 authority over the soul and body4 ,this it is that all other living creatures dread although they see it not1 just as we fear ,god ,whom we see not1 and fear ,him only the more because we see ,him not4 ,sidenote3 ,gen4 i4 #bf4 ,sidenote3 ,jer4 xxiii4 #bd4 ,sidenote3 ,s4 ,john i4 #ah4 ,sidenote3 ,jer4 xx4 #i4 ,sidenote3 ,ps4 xvii4 #b4 #ae4 ,for1 if we may presume to speak of ourselves after ,his image and likeness1 as ,scripture says1 in the same way as ,he is established in the fulness of ,his ,majesty1 and sees all things1 heaven1 air1 earth and sea1 embracing the universe and penetrating each part1 so that nothing escapes ,him1 and there is nothing which does not consist in ,him and depend on ,him1 and which is not full of ,him1 as ,he ,himself says1 ,i fill heaven and earth1 saith the ,lord1 so likewise the mind of man sees all things and is not seen1 but maintains its own essence invisible4 ,by means of discipline forethought and perception she apprehends hidden things1 dives into the secret of the deep1 and those lurking-places which are spread throughout all lands1 scrutinizing the nature of both elements1 after the likeness of the great ,god ,whom she imitates and follows1 ,whose image in minute portions is represented in each individual4 ,she raises herself likewise into the air1 and rising above the cloudy region1 soars1 in zeal for knowledge and thirst for wisdom1 to the height of heaven1 and resting there awhile1 rapt in wonder at the heavenly constellations and charmed with their brightness1 looks down upon the things of earth4 ,then she approaches also to ,hesperus and ,arcturus and those other stars which although ,planets err not1 and sees that they keep their course without stumbling1 that course along which1 in order the better to visit all regions1 they seem to circuit and to wander4 ,and thus with greater ardour she raises herself to the very bosom of the ,father1 wherein is the ,only-,begotten ,son of ,god ,who declares the secrets of ,god1 which in the time to come are to be revealed face to face4 ,but even now ,he discloses them partly and in a figure to those whom ,he deems worthy1 and at the same time sheds forth from the ,spirit and from ,his own countenance floods of resplendent light1 so that he who is illuminated thereby may say1 ,but it was as a fire blazing in my bones and ,i am melted on all sides1 and cannot stay4 ,and ,david says1 ,let my sentence come forth from ,thy presence6 #af4 ,by this vigour of mind1 therefore1 to return to the point from whence ,i have digressed1 whereby she subjects to herself things external1 comprehends in her view things distant and separate from each other1 and subdues the more powerful animals1 she has inspired the rest with such reverence for herself1 that they emulously obey her as their king1 and pay ready attention to her voice4 ,nay1 although they are irrational they still acknowledge reason1 and fix within themselves that discipline which nature has not given them4 ,furthermore wild beasts1 seeing man's gentleness1 grow gentle under his rule4 ,often have they closed their jaws1 recalled by the sound of the human voice4 ,we see hares caught without injury by the harmless fangs of dogs1 and even lions1 if they hear man's voice1 letting their prey escape3 leopards also and bears urged on and recalled by the sound of his voice3 the horses stimulated by the applause of man1 and slackening their speed at his silence3 nay1 often1 untouched by the lash they outstrip others that are scourged on1 so much more powerfully does the scourge of the tongue incite them4 #ag4 ,but what shall ,i say of the creatures' services to man8 ,in order to please him the ram nourishes his fleece1 and is plunged in the stream to enhance its beauty2 sheep also crop the best herbage to distend with sweeter juice of milk their teeming udders2 and1 that they may offer to man their gifts1 suffer the pangs of travail2 bulls groan all day under the plough pressed down in the furrows2 camels1 besides the service of bearing burthens1 suffer themselves to be shorn like rams1 so that each animal contributes to man1 as to a king1 its service1 and pays its annual tribute4 ,the horse1 exulting in such a rider1 prances proudly1 and curving his neck when his master mounts1 gives his back to afford him a seat4 ,and if you are still at a loss why man was made last1 let the same animal teach us that this is to be deemed an honour not a slight4 ,for he bears one who came after him1 not despising but fearing him1 and bearing him with pain to himself from place to place4 ,in a moment of time man reaches far distant places and traverses long distances1 transported sometimes on single horses1 sometimes in triumphal chariots#bah4 ,sidenote3 #b ,kings ii4 #aa4 ,sidenote3 ,s4 ,matt4 viii4 #bd2 ,s4 ,mark iv4 #ch4 ,sidenote3 #a ,cor4 xv4 #de1 #df4 ,sidenote3 ,ib4 #dg4 #ah4 ,and since ,i have mentioned triumphal chariots it is needful that ,i should add thereto the chariot of ,elijah which carried him through the air1 and those of elephants1 whereon man sits as conqueror1 and governs although he be last and they precede him4 ,and thus the steersman of a ship sits in the stern1 and yet guides the whole ship4 ,whence ,i deem it not without a purpose that we are told in the ,gospel that the ,lord ,jesus was asleep in the stern of the ship2 and that when awakened ,he commanded the wind and the sea1 and laid the storm1 shewing thereby that ,he came last because ,he came as the ,pilot4 ,wherefore the ,apostle says1 ,the first man ,adam was made a living soul1 the last ,adam was made a quickening ,spirit4 ,howbeit that was not first which is spiritual1 but that which is natural1 and afterwards that which is spiritual2 and then he adds1 ,the first man is of the earth1 earthy1 the second man is from heaven1 heavenly4 ,sidenote3 ,rom4 viii4 #ag4 #ai4 ,rightly therefore is man the last1 being as it were the consummation of the whole work1 the cause of the world1 for whose sake all things were made2 the habitant1 as it were1 of all the elements1 he lives among beasts1 swims with fishes1 soars above birds1 converses with ,angels1 dwells upon the earth1 and has his warfare in heaven1 ploughs the sea1 feeds upon air1 tills the soil1 is a voyager over the deep1 a fisher in the floods1 a fowler in the air1 in heaven an heir even joint-heir with ,christ4 ,these things he does by his diligence4 ,sidenote3 ,exod4 xiv4 #bi4 ,sidenote3 ,s4 ,john xxi4 #g4 ,sidenote3 ,bel and the ,dragon #cf4 #bj4 ,hear also things above man's natural power4 ,moses walked along the bottom of the sea1 the ,apostles upon the surface1 ,habbacuc flew without wings1 ,elijah conquered upon earth1 and triumphed in heaven4 ,farewell1 my son2 love me for ,i also love you4 ,,letter ,,xliv4 ,a4,d4 #chi4 ,s4 ,,ambrose here first dwells on the distinction between ,god and the ,universe which is ,his work4 ,he then speaks of the six days of ,creation1 and of the mystical meaning of the numbers seven and eight1 applying various passages of ,scripture in which they occur1 and bringing forward analogies from nature4 ,,ambrose ,,to ,,horontianus4 ,sidenote3 #b ,cor4 iv4 #ah4 #a4 ,,you have done well to mark the prophet's distinction between the ,creator and ,his works1 or rather1 ,god's own distinction2 for ,moses wrote not of himself1 but by inspiration and revelation1 particularly in what relates to the formation of the world4 ,for the ,one being impassible1 the other liable to suffering1 he has referred that which was impassible to ,god the ,creator1 but the passible part1 without life or motion of its own1 but receiving life and motion and form from its ,creator1 he has assigned to the world2 and as this world1 after its creation1 ought not to be left without a ruler1 or unprotected by any father1 he therefore plainly describes the invisible ,god as the ,ruler and ,governor of this visible world4 ,for the things which are seen are temporal1 but the things which are not seen are eternal4 ,sidenote3 ,ps4 cxlviii4 #e4 ,sidenote3 ,ps4 civ4 #bd4 #b4 ,he therefore states the creation of the world to have taken place in six days1 not that ,god required time to form it in1 for ,he can do in a moment what ,he wills1 for ,he spake the word1 and they were created1 but because things which are made1 need some certain order1 and order requires both time and number4 ,and especially for the purpose of giving us a model for our works has ,he observed a certain number of days and certain seasons2 for we also require time wherein to do aught perfectly1 so as not to be precipitate in our counsels and works2 nor to neglect their proper order4 ,for when we read that ,god1 as ,scripture tells us1 has made all things in wisdom1 and by a certain counsel disposition and order1 it is agreeable to reason that ,he should first have made the heavens which are the most beautiful2 it is fitting also that we should first raise our eyes thither and conceive that it behoves us to aim at arriving thither1 and that we should consider that it is to be preferred to all earthly habitations4 ,sidenote3 ,gen4 ii4 #b4 ,sidenote3 ,is4 xi4 #b4 #c4 ,wherefore in six days ,he created the world1 on the seventh day ,he rested from ,his works4 ,the number seven is good1 and we treat it not according to the manner of ,pythagoras and other philosophers1 but according to the form and divisions of spiritual grace1 for the prophet ,isaiah has set forth the seven principal virtues of the ,holy ,spirit4 ,this sacred seven1 like the venerable ,trinity of the ,father ,son and ,holy ,ghost1 knows neither time nor order1 and is the origin of number1 not bound by any of its laws4 ,wherefore as the heaven the earth and the sea were formed in honour of the eternal ,trinity1 and also the sun moon and stars1 so in like manner we observe that it is according to this sevenfold circle of spiritual virtues1 and this swiftly revolving orbit of ,divine operation1 that a certain sevenfold ministry of planets1 whereby this world is illuminated1 has been created4 ,and their service is said to agree with the number of these stars1 which are fixed1 or1 as they are called in ,greek1 #bai4 ,the ,north has likewise received its ,latin name 7,septemtrio7 from being irradiated by seven stars1 upon the brightness of which as their guide pilots are said specially to fix their gaze4 #d4 ,and this peculiar property has come down from heaven to earth2 for not to speak of the sevenfold fashion of the head1 in the two eyes1 the two ears and nostrils1 and the mouth whereby we enjoy the taste of great sweetness1 how wonderful is it that in the seventh month most men are conceived1 and he that is afterwards born receives at that time the commencement of his vital course4 ,but in the eighth month we perceive that by a natural law the season of bringing forth is suspended1 and if some fatal compulsion has opened the barriers of the womb1 the danger both of the mother and her offspring is nigh at hand4 #e4 ,but he who is born on the seventh day1 although he be born well1 is born to labour1 but he who on the eighth day1 obtains the mysteries of regeneration1 is consecrated by grace1 and called to the inheritance of the celestial kingdom4 ,great in the virtues of the ,spirit is the grace of the holy number seven1 but the same grace answers to the number seven1 and consecrates the number eight4 ,in the first we have the name1 but in the latter the fruit1 and therefore the grace of the ,spirit1 conferred on the eighth day1 restored to ,paradise those whom their own fault had banished4 ,sidenote3 ,eccles4 xi4 #b4 ,sidenote3 ,ps4 cxviii4 #bd4 ,sidenote3 ,mal4 iv4 #b4 #f4 ,the ,old ,testament too knew this number eight which in ,latin we call the ,octave1 for the preacher says1 give a portion to seven and also to eight4 ,the number seven belongs to the ,old ,testament1 the number eight to the ,new1 for then ,christ rose1 and the day of new salvation shone upon all4 ,this is the day whereof the ,prophet says1 ,this is the day which the ,lord hath made1 let us rejoice and be glad in it3 for on that day the brightness of full and perfect circumcision was infused into the hearts of men4 ,on this account the ,old ,testament also gave a part to eight in the solemnity of circumcision4 ,but this still lay in darkness3 then came the ,sun of righteousness1 and by the consummation of ,his passion revealed ,his rays of light2 these ,he unfolded to all1 and opened the brightness of eternal life4 ,sidenote3 ,hosea iii4 #b4 #g4 ,these then are that seven and eight whereof ,hosea says that by that number he purchased to himself1 and acquired the fulness of faith1 for thus it is written1 ,so ,i bought her to me for fifteen pieces of silver1 and for an homer of barley1 and an half homer of barley1 and a measure of wine#bbj4 ,but in the former verses ,god had commanded him to hire to himself an harlot1 and it is manifest that he did so1 in that he has mentioned the price of her hiring4 ,now the fifteen pieces of silver are made up of the numbers seven and eight1 wherefore they represent these numbers4 ,and by the price of the two ,testaments1 that is1 of perfect faith1 the prophecy hath received the consummation of its faith and the ,church her fulness4 ,for by the first ,testament the people of ,israel were gained1 by the second the heathen and ,gentiles4 ,and so by a perfect faith the harlot is hired1 seeking herself a consort either among the ,gentiles1 or from the adulterous people of the ,jews1 who had deserted their ,lord1 the ,author of their virgin faith1 and spread their congregations over the breadth of the whole world4 ,sidenote3 ,s4 ,matt4 v4 #ag4 ,sidenote3 ,micah v4 #e4 #h4 ,with regard to the words1 an homer of barley1 and half an homer of barley1 in the homer we have a full measure1 in the half homer the measure is but partly full2 fulness in the ,gospel1 half-fulness in the ,law1 as we read in our ,lord's own words1 ,i am not come to destroy the law1 but to fulfil the law4 ,and in another place the ,lord says by the prophet ,micah1 ,then shall there be peace in the land of ,israel1 when the ,assyrian shall come into his land2 and there arose against him seven shepherds1 and eight bites#bba of men4 ,for the faithful people will then enjoy perfect peace and be freed from all temptations and vanities1 when peace and grace shall have shut out the vanity of this world from our hearts1 the peace1 that is1 of the ,old1 the grace of the ,new ,testament4 ,sidenote3 ,rom4 x4 #aj4 ,sidenote3 ,isa4 xxv4 #h4 ,sidenote3 #a ,cor4 xv4 #ed1 #ee4 #i4 ,the seven shepherds are the precepts of the law1 whereby the flock not yet endued with reason are led through the wilderness by the rod of ,moses1 and governed4 ,the eight bites of man are the commandments of the ,gospel1 and the words of the ,lord's mouth4 ,for with the heart man believeth unto righteousness1 and with the mouth confession is made unto salvation4 ,those bites are good whereby we have tasted the gift of eternal life1 and in the ,body of ,christ have received the remission of sins4 ,in the ,old ,testament the bite of death is bitter1 wherefore it is said1 ,prevailing death has devoured#bbb4 ,in the ,new ,testament sweet is the taste of life1 which has swallowed up death1 wherefore the ,apostle says1 ,death is swallowed up in victory4 ,o death1 where is thy sting1 ,o grave1 where is thy victory8 ,sidenote3 ,heb4 iv4 #d4 ,sidenote3 ,ib4 #c4 ,sidenote3 ,ps4 xcv4 #h4 ,sidenote3 ,heb4 xiii4 #h4 ,sidenote3 ,s4 ,luke xxiii4 #dc4 #aj4 ,moreover1 to use the testimony of the ,apostles1 when ,god made man1 ,he rested from all ,his works on the seventh day4 ,but when the ,jews wilfully disobeyed the commands of their ,god1 the ,lord said1 ,if they shall enter into ,my rest4 ,and therefore the ,lord appointed another day1 whereof ,he says1 ,to-day if ye will hear ,my voice4 ,for in general ,scripture speaks of two days1 yesterday and to-day1 of which it is said1 ,jesus ,christ the same1 yesterday to-day and for ever4 ,on the first day the promise is made1 on the second it is fulfilled4 ,but since on the former day neither ,moses nor ,joshua brought the people into their rest1 ,christ1 to ,whom the ,father said1 ,this day have ,i begotten ,thee1 has brought them in to-day1 for by ,his ,resurrection ,jesus has obtained peace for ,his people4 ,the ,lord ,jesus is our rest2 ,who says1 ,to-day shalt thou be with ,me in ,paradise4 ,for rest is in heaven1 not on earth4 ,sidenote3 ,rev4 xxii4 #af4 #aa4 ,why then need ,i watch the rising and setting of the stars1 at whose rising the fallows should be ploughed up and pierced by the hard plough-shares1 and at whose setting the fruitful crop should be cut down by the sickle8 ,one star suffices for me in the place of all others1 the bright and morning ,star1 at ,whose rising was sown the seed not of corn but of martyrs2 when ,rachel wept for her children1 and offered in the stead of ,christ her children washed in her own tears4 ,the setting of this ,star raised from the tomb not the senseless relics of the funeral pile1 but the triumphant bands of the re-animated dead4 #ab4 ,let then this number seven be observed by us1 seeing that the life of man passes through seven stages to old age1 as ,hippocrates the teacher of medicine has explained in his writings4 ,the first age is infancy1 the second boyhood1 the third youth1 the fourth adult age1 the fifth manhood1 the sixth fulness of years1 the seventh old age4 ,thus we have the infant1 the boy1 the youth1 the young man1 the man1 the elder1 the aged4 #ac4 ,solon however made ten periods of life1 each of seven years2 so that the first period1 or infancy1 should extend to the growth of the teeth1 to chew its food1 and utter articulate words so as to seem intelligible2 boyhood again extends to the time of puberty and of carnal temptation2 youth to the growth of the beard2 adult age lasts until virtue has attained its perfection2 the fifth is the age of manhood1 fitted1 during its whole course1 for marriage2 the sixth belongs also to manhood1 in that it is adapted to the combat of prudence1 and is strenuous in action2 the seventh and eighth period also exhibit man ripe in years1 vigorous in faculties1 and his discourse endowed with a grace of utterance not unpleasing2 the ninth period has still some strength remaining1 and in speech and wisdom are of a chastened kind2 the tenth period fills up the measure1 and he who has strength to reach it1 will after a full period of years knock late at the gate of death4 ,sidenote3 ,eph4 iv4 #ah4 #ad4 ,thus ,hippocrates and ,solon recognized either seven ages1 or periods of age consisting of seven years4 ,in this then let the number seven prevail2 but the octave introduces one uninterrupted period during which we grow up into a perfect man1 in the knowledge of ,god1 in the fulness of faith1 wherein the measure of a legitimate period of life is completed4 #ae4 ,in our inward parts also the virtue of the seventh number is manifested2 for it is said that we have within us seven organs1 the stomach1 heart1 lungs1 spleen1 liver1 and the two kidneys1 and outwardly seven also1 the head1 the hinder parts1 the belly1 two hands and two feet4 ,sidenote3 ,phil4 i4 #ba4 ,sidenote3 ,gal4 ii4 #bj4 ,sidenote3 #a ,s4 ,john ii4 #ah4 ,sidenote3 #b ,cor4 v4 #ae4 #af4 ,very excellent are these members1 but subject to pain4 ,who then can doubt that the office of the ,octave1 which has renewed the whole man1 so as not to be susceptible of pain1 is more exalted8 ,wherefore the seventh age of the world being completed1 the grace of the ,octave has shone upon us1 that grace which has made man to be no longer of this world1 but above the world4 ,but now we live not according to our own life but to that of ,christ4 ,for to us to live is ,christ1 and to die is gain1 and the life which ,i now live in the flesh ,i live by the faith of the ,son of ,god4 ,so says the ,apostle1 whence we gather that the day of the world is come to a close4 ,again1 at the last hour the ,lord ,jesus came1 and died for us1 and we are all dead in ,him1 that we may live to ,god4 ,it is not then our former selves that now live1 but ,christ liveth in us4 ,sidenote3 ,jer4 xxxi4 #ca1 #cb2 ,heb4 viii4 #h1 #i4 ,sidenote3 ,ib4 #i4 #ag4 ,the number seven is passed away1 the octave is arrived4 ,yesterday is gone1 to-day is come1 that promised day wherein we are admonished to hear and follow the word of ,god4 ,that day of the ,old ,testament is passed away1 that new day is come1 wherein the ,new ,testament is perfected1 whereof it is said1 ,behold1 the days come1 saith the ,lord1 when ,i will make a new covenant with the house of ,israel1 and with the house of ,judah2 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 ,egypt4 ,he adds too the reason why the ,testament was changed1 ,because they continued not in ,my covenant1 and ,i regarded them not1 saith the ,lord4 ,sidenote3 ,heb4 iv4 #ad4 ,sidenote3 ,ib4 vii4 #af4 ,sidenote3 ,ib4 #ag4 ,ps4 cx4 #d4 #ah4 ,the priests of the ,law1 the tribunals of the ,law have passed away2 let us draw nigh to our new ,high ,priest1 to the throne of grace1 to the guest of our souls1 to the ,priest1 ,who is not made after the law of the carnal commandment1 but elected after the power of an endless life#bbc4 ,for ,he took not this honour to himself1 but was chosen by the ,father1 as the ,father ,himself saith1 ,thou art a ,priest for ever1 after the order of ,melchisedech4 ,other priests offered for themselves and for their people2 this ,man1 not having sin1 that ,he should offer for ,himself1 offered ,himself for the whole world1 and by ,his own blood entered into the ,sanctuary4 ,sidenote3 ,heb4 x4 #g4 #ai4 ,he then is the new ,priest and the new ,victim1 not of the law but above the law1 the universal ,mediator1 the ,light of the world1 ,who said1 ,lo ,i come1 and came4 ,to ,him then let us draw near in the fulness of faith1 adoring and beseeching and hoping in ,him1 ,whom with our eyes we see not1 but ,whom we embrace with our hearts1 to ,whom be glory and honour for ever4 ,farewell1 my son2 love me1 for ,i love you4 ,,letter ,,xlv4 ,a4,d4 #che4 ,s4 ,,ambrose replies to the inquiry of ,sabinus whether he had written concerning ,paradise1 and what was his opinion concerning it4 ,having first touched on the historical description of the place1 he proceeds to the mystical explanation of it4 ,and having shewn that ,paradise is situate in the principal region of the soul1 he teaches what is signified by the several parts thereof1 and what men should imitate in the serpent4 ,lastly1 having declared the greatness of human weakness and what great love ,god has shewn us from the beginning1 he exhorts men to fly the pleasures of the senses4 ,,ambrose ,,to ,,sabinus4 #a4 ,,having read my work on the six days of creation1 you have thought good to enquire whether ,i have added ought concerning ,paradise1 and to express your strong desire to know what opinion ,i hold concerning it4 ,i have1 in truth1 written on this subject1 though not yet a veteran priest4 #b4 ,the opinions about it ,i have found to be many and various4 ,josephus1 as an historian1 tells us it is a place filled with trees and thick shrubs1 and that it is watered by a river which divides itself into four streams4 ,its waters being thus gathered into one1 this region does not entirely empty and deprive itself of its feeders1 but up to this day bursts out into fountains and sends forth its winding streams1 nourishing by them her offspring as from the full breasts of a pious mother4 #c4 ,others expound it differently1 but all agree that in ,paradise is the deep rooted ,tree of life1 and the ,tree of ,knowledge whereby good and evil are discerned1 the other trees also1 full of vigor1 and life1 endued both with breath and reason4 ,wherefore we conclude that the real ,paradise is no earthly one which can be seen2 that it is placed in no spot of ground1 but in the highest part of our own nature1 which receives animation and life from the powers of the soul1 and from the communication of the ,spirit of ,god4 ,sidenote3 #b ,cor4 xi4 #b4 ,sidenote3 ,cant4 iv4 #ab4 #d4 ,moreover1 ,solomon by inspiration of the ,spirit has plainly shown that ,paradise is in man himself4 ,and seeing that he declares the mysteries either of the soul and the ,word1 or of ,christ and the ,church1 he says of the virgin soul1 or of the ,church which he wished to present as a chaste virgin to ,christ1 ,a garden enclosed is my sister1 my spouse1 a spring sealed up1 a fountain closed4 #e4 #8,paradisus' is the ,greek1 #8hortus' the ,latin name4 ,and in the ,latin text we read that ,susannah was in a paradise4 ,adam too was in a paradise4 ,let it not trouble you then that some ,latin manuscripts have the word #8hortus1' others #8paradisus4' #f4 ,where the chaste wife is1 there also is the virgin2 the chosen virgin has indeed her barriers and enclosures1 but both are in a garden1 that thus by the shade of virtue they may be shielded from the heats of the body and concupiscence of the flesh4 #g4 ,hence also ,paradise is in our highest part1 thick set with the growth of many opinions1 and wherein chiefly ,god hath placed the ,tree of life1 that is1 the root of piety1 for this is the true substance of our life1 that we should offer due service to our ,lord and ,god4 #h4 ,he has likewise planted within us a seed-plot of the knowledge of good and evil2 for man alone of all creatures of the earth possesses the knowledge of good and evil4 ,divers other plants are also there1 whose fruits are virtues4 ,sidenote3 ,gen4 iii4 #b1 #c4 #i4 ,now since ,god knew that man's affections1 once endued with knowledge1 would more readily incline towards craft than towards perfect prudence1 7for how could the qualities of ,his work be concealed from ,his discerning eye1 ,who had set up certain boundaries in our soul87 ,he desired to cast out craft from ,paradise1 and as the provident ,author of our salvation1 to place therein the desire of life and the discipline of piety4 ,wherefore ,he commanded man to eat of every tree which is in ,paradise1 but that of the tree of knowledge of good and evil he should not eat4 #aj4 ,but since all creatures are subject to passions1 lust1 with the stealth of a serpent1 has crept over man's affections3 well therefore has holy ,moses represented lust under the similitude of a serpent2 for it creeps upon its belly like a serpent1 not walking on foot1 nor raised up on legs1 gliding along by the sinuous contortions1 as it were1 of its whole body4 ,its food1 as that of the serpent1 is earthly1 for it knows not heavenly food1 but feeds on carnal things1 and changes itself into various kinds of desire1 and bends to and fro in tortuous wreaths4 ,it has poison in its fangs1 whereby the belly of every luxurious man is ripped up1 the glutton is slain1 the licker up of dishes perishes4 ,how many have been burst by wine1 weakened by drunkenness1 distended by gluttony4 #aa4 ,now ,i understand why the ,lord ,god breathed on the face of man2 for there is the seat and there are the incitements to lust1 the eyes1 the ears1 the nose and the mouth2 it was to fortify our senses against lust4 ,now it was this lust1 which1 as a serpent1 inspired us with craft1 for it is not lust but labour and constant meditation1 which1 by ,god's grace1 gives perfect wisdom4 ,sidenote3 #a ,cor4 xi4 #c4 ,sidenote3 ,eccles4 vii4 #aa4 #ab4 ,now since the posterity of ,adam are involved in the snares of the serpent1 let us imitate herein the fraud of the serpent1 and not run our head into danger1 but be careful of its security beyond that of our other members1 for the head of every man is ,christ4 ,let this remain safe1 that the poison of the serpent may not harm us4 ,for ,wisdom is good with an inheritance1 that is1 with faith1 for there is an inheritance to them that believe in ,god4 #ac4 ,but if that first man1 who1 dwelling in ,paradise1 conversed with ,god1 could fall so easily1 though made of that virgin clay which had lately been formed and created by the word of ,god1 nor as yet clotted with gore and the murder of kindred1 nor polluted by iniquity and shame2 nor condemned in our flesh to the curse of a guilty posterity2 how much more easily afterwards did the smooth-worn path of sin lead the human race to a greater fall1 when1 one after another1 generations more and more depraved succeeded others less wicked8 #ad4 ,for if the magnet has such natural power as to attract iron to it1 and transfuse itself into the character of iron1 so that often when persons1 wishing to try the experiment1 apply iron rings to the same stone1 it retains all equally firmly3 whereas1 if to that ring to which the stone adheres you add another1 and so on in succession1 although the natural power of the magnet reaches through all in succession1 it binds the first with a firm1 the hindermost with a slighter bond3 if such be the case1 how much more must the condition and nature of the human race have fallen from a pure state into one less pure1 seeing that it was always attracted to a generation more wicked than itself8 ,sidenote3 ,ps4 xiv4 #c4 ,sidenote3 ,rom4 v4 #bj4 ,sidenote3 #a ,cor4 viii4 #e1 #f4 #ae4 ,for if the power of nature is diminished even by passing through those substances which are not capable of sin1 how much more must its vigour be abated by minds and bodies polluted by the stain of crime8 ,wherefore1 seeing that wickedness had increased1 that innocence had decayed1 that there was no one that did good1 no1 not one2 the ,lord came in order to form anew1 nay to augment1 the grace of nature2 that where sin had abounded1 grace might much more abound4 ,it is plain then both that ,god is the ,creator of man1 and that there is one ,god not many gods2 but that there is one ,god ,who made the world1 and one world1 not many worlds1 as the philosophers assert4 #af4 ,first therefore ,he created the world1 and then its inhabitant1 man1 that the whole world might be his country4 ,for if1 up to this day1 wherever the wise man goes1 he finds himself a citizen1 he understands his own position1 he considers himself no where as a stranger or sojourner1 how much more was that first man an inhabitant of the whole world1 and1 as the ,greeks say1 a cosmopolite1 he who was the recent creation of ,god1 conversing continually with ,him1 the fellow-citizen of the saints1 the seed-plot of virtue1 set over all creatures in the earth sea and air1 who considered the whole world to be his dominion2 whom the ,lord defended as ,his own work1 and as a loving ,father and ,maker never deserted8 ,in fine ,he so cherished this ,his creation1 as to redeem him when lost1 to receive him when banished1 when dead to raise him to life by the passion of ,his ,only-begotten ,son4 ,wherefore ,god is the ,author of man1 and1 as a good ,creator1 loves ,his own work1 as a gracious ,father1 abandons not him1 whom1 in the character of a rich householder1 ,he has redeemed at the cost of ,his own possessions4 #ag4 ,let us be on our guard therefore that this man1 that is1 our understanding#bbd be not enervated by that woman1 that is passion1 who was herself deceived and beguiled by the pleasure of our senses2 that she do not circumvent and draw him over to her own maxims and opinions4 ,let us fly pleasure as a serpent2 it has many allurements1 and especially as regards man4 ,for other animals are captivated by greediness after food2 man1 in that the powers of his eyes and ears are more varied1 is exposed to greater dangers4 ,farewell2 love me1 as you indeed do1 for ,i love you4 ,,letter ,,xlvi4 ,a4,d4 #chi4 ,,sabinus1 who was ,bishop of ,placentia1 had written to ,s4 ,ambrose to tell him of an ,apollinarian heretic1 who appears1 after being condemned at ,placentia1 to have gone to ,milan4 ,s4 ,ambrose in this reply states how he had answered him from ,holy ,scripture1 and refuted his false interpretations1 especially of the passage in the ,epistle to the ,philippians and announces that he has baffled him1 and that he is #8preparing to flee4' ,,ambrose ,,to ,,sabinus4 ,sidenote3 ,phil4 ii4 #g4 ,sidenote3 ,eccles4 x4 #h4 #a4 ,,the man of whom you have written to me as a disseminator of pernicious doctrines is a very light character1 and has already received the reward of his poison4 ,for he has been replied to publicly1 and what he had sown in private he has reaped openly4 ,i had previously esteemed him vain and envious only1 but when this language of his reached my ears1 ,i immediately answered that he was infected by the venom of ,apollinaris1 who will not admit that our ,lord ,jesus became a servant for us when ,he took upon ,him our flesh2 and this1 although the ,apostle declares that ,he took on ,him the form of a servant4 ,this is the bulwark1 this is the hedge of our faith2 he who destroys this shall be destroyed himself1 as it is written1 ,whoso breaketh an hedge1 a serpent shall bite him4 #b4 ,at first ,i gently asked him1 ,why do you what is in itself good with evil intent8 ,for ,i esteem it a favour if any one who reads my writings will tell me of any thing which causes him surprise4 ,and this1 first1 because even in things which ,i know ,i may be deceived4 ,many things pass by the ear unheeded1 many things sound differently to others1 it is well1 if it be possible1 to be on one's guard in all matters4 ,next1 because it does not become me to be disturbed1 seeing that many questions are mooted concerning the words of the ,apostles and those of the ,gospel and our ,lord ,himself1 if things are found in my writings also1 which people consider subjects of dispute4 ,for many indulge their own humour1 like that man who compassed the whole world1 that he might find some one to censure1 not one whom he might deem worthy of imitation4 ,sidenote3 ,s4 ,matt4 xi4 #be4 ,sidenote3 ,ps4 cix4 #be1 #bf4 #c4 ,now this man discovered a nasty means of cavilling at something in my writings1 since in commenting upon the passage in which the ,lord ,jesus said1 ,i thank ,thee1 ,father1 ,lord of heaven and earth1 ,i stated that it was intended to show that ,he is the ,father of the ,son and the ,lord of the creature4 ,nevertheless in the ,psalm the ,son has plainly called the ,father1 ,lord3 ,they that looked upon ,me shaked their heads3 help ,me1 ,o ,lord ,my ,god4 ,for speaking in the form of a servant ,he called ,him ,lord ,whom ,he knew to be ,his ,father2 though equal in the form of ,god1 proclaiming ,himself to be a servant according to the substance of ,his flesh2 for slavery is of the flesh1 lordship of the ,godhead4 ,sidenote3 #b ,cor4 v4 #af4 ,sidenote3 #b ,cor4 v4 #ag4 ,sidenote3 ,phil4 ii4 #g4 ,sidenote3 #b ,cor4 v4 #ba4 ,sidenote3 ,gal4 iii4 #ac4 ,sidenote3 #a ,cor4 xv4 #bh4 ,sidenote3 ,acts iii4 #f4 ,sidenote3 ,ib4 #ac4 ,sidenote3 ,rev4 v4 #ab4 ,sidenote3 ,ps4 xxii4 #f4 ,sidenote3 #a ,cor4 xv4 #ee4 #d4 ,first then your great sagacity perceives that what is said in the ,gospel has reference to the times of the ,gospel1 when the ,lord ,jesus dwelt among men in human form2 but now we know ,christ according to the flesh no longer4 ,be it that ,he was so seen and known by them of old1 now old things are passed away1 all things are become new4 ,but all things are from ,god1 ,who has reconciled us by ,christ unto ,himself2 for we were dead1 and therefore ,one was made a servant for all4 ,why do ,i say1 a servant8 ,he was made sin1 a reproach1 a curse4 ,for the ,apostle has said that ,he was made sin for us1 that the ,lord ,jesus was made a curse for us4 ,he has said1 when all things shall be subdued unto ,him1 then shall ,he also ,himself be subject4 ,peter also said in the ,acts of the ,apostles1 ,in the name of ,jesus ,christ of ,nazareth1 rise up and walk4 ,then he said also1 that ,god had glorified ,his ,servant ,jesus1 and no one brings any charge against him concerning the time4 ,but in the ,apocalypse ,he is called a ,lamb by ,john1 in the ,psalm ,he is called a worm and no man4 ,he was made all these things that ,he might blunt the sting of our death1 that ,he might take away our slavery1 that ,he might abolish our curses1 our sins1 our reproaches4 ,sidenote3 ,exod4 xvi4 #ah4 ,sidenote3 ,is4 liii4 #d4 ,sidenote3 ,phil4 ii4 #g4 ,sidenote3 ,ib4 #aa4 ,sidenote3 ,ps4 xxii4 #g4 ,sidenote3 ,s4 ,luke xxiii4 #cd4 ,sidenote3 ,isa4 xl4 #e4 ,sidenote3 ,ib4 liii4 #b4 #e4 ,these things and others and many more you have written me word that you answered to one who consulted you2 and1 seeing that they are contained in ,holy ,scripture1 how should any one hesitate to utter what has been thus piously written1 tending as they do to the glory of ,christ1 not to ,his disparagement8 ,for if it is said of ,his gift1 that is1 of the manna1 that he that gathered little had no lack#bbe1 he that gathered much had nothing over#bbf1 could ,he ,himself suffer diminution or increase8 ,for in what respect was ,he diminished by taking upon ,him our bondage1 our infirmities8 ,he was humbled1 ,he was in the form of a servant1 but ,he was also in the glory of ,god the ,father4 ,he was a worm upon the ,cross1 but ,he also forgave the sins of ,his persecutors4 ,he was a reproach1 but ,he is also the glory of the ,lord1 as it is written1 ,the glory of the ,lord shall be revealed1 and all flesh shall see it together4 ,what did ,he lose ,who is wanting in nothing8 ,he had indeed no form or comeliness1 but ,he had the fulness of the ,godhead4 ,he was accounted weak1 but ,he ceased not to be the ,power of ,god4 ,he was seen in human form1 but there shone upon earth the ,divine ,majesty and the glory of the ,father4 ,sidenote3 ,phil4 ii4 #f1 #g4 ,sidenote3 ,ps4 xlv4 #b4 #f4 ,well therefore has the ,apostle repeated the same word1 saying of the ,lord ,jesus1 ,who being in the form of ,god thought it not robbery to be equal with ,god2 but made ,himself of no reputation and took upon ,him the form of a servant4 ,what is the meaning of in the form of ,god but in the fulness of the ,godhead1 in the expression of the ,divine perfection8 ,being therefore in the fulness of the ,godhead1 ,he emptied ,himself of it1 and received the fulness of human nature and perfection3 as nothing was wanting to ,him as ,god so neither was there any thing wanting to ,his completeness as ,man1 that in either form ,he might be perfect4 ,wherefore ,david also says1 ,thou art fairer than the children of men4 ,sidenote3 ,gal4 iv4 #h4 ,sidenote3 ,phil4 ii4 #g4 ,sidenote3 ,ib4 ,sidenote3 ,jer4 xvii4 #i4 ,sidenote3 ,s4 ,matt4 viii4 #b1 #c4 ,sidenote3 ,s4 ,john xi4 #cc1 #dd4 ,sidenote3 ,s4 ,matt4 xxvii4 #eb4 #g4 ,the ,apollinarian is confuted1 he has no refuge to turn to1 he is caught in his own net4 ,for he himself had said1 ,he took upon him the form of a servant1 ,he was not chosen to be a servant4 ,i ask again therefore1 what is the meaning of in the form of ,god8 ,he replies1 ,in the nature of ,god4 ,for there are those1 says the ,apostle1 which by nature are no gods4 ,i enquire1 what is the meaning of took upon ,him the form of a servant8 ,doubtless1 as ,i have stated1 the perfection of the nature and condition of man1 that ,he might be in the likeness of man4 ,and he has said well the likeness1 not of the flesh1 but of men1 for ,he is in the same flesh4 ,but since ,he alone was without sin1 but all men are in sin1 ,he was seen in the form of man4 ,wherefore the prophet also says1 ,he is a man yet who can know him#bbg8 ,man according to the flesh1 but beyond man according to the ,divine operation4 ,when he touched the leper ,he was seen as man1 but above man when ,he cleansed him4 ,when ,he wept over ,lazarus dead1 ,he wept as man1 but ,he was above men when ,he commanded the dead to come forth with bound feet4 ,he was seen as man when ,he hung upon the cross1 but above man when the graves were opened and ,he raised the dead4 ,sidenote3 ,phil4 ii4 #h4 ,sidenote3 #a ,tim4 ii4 #e4 ,sidenote3 ,s4 ,john i4 #ad4 #h4 ,nor has the ,apollinarian venom any cause for complaining because it is thus it written1 ,and being found in fashion#bbh as a man1 for ,jesus is not hereby denied to be man1 for in another place ,paul himself calls ,him1 ,the ,mediator between ,god and man1 the man ,christ ,jesus1 but rather ,his manhood is established4 ,for it is the custom and manner of ,scripture so to express itself1 and we read also in the ,gospel1 ,and we beheld ,his glory1 the glory as of the ,only-begotten of the ,father4 ,in the same way therefore that ,he is called as the only-begotten1 yet it is not denied that ,he is truly the only-begotten ,son of ,god1 so ,he is said to be as man1 yet it is not denied that the perfection of manhood existed in ,him4 ,sidenote3 ,phil4 ii4 #g4 ,sidenote3 ,gal4 iv4 #d4 ,sidenote3 ,ps4 cxix4 #ia4 ,sidenote3 ,ib4 lxxxix4 #bj1 #bf1 #bg4 ,sidenote3 ,ib4 lxxxvi4 #b4 #i4 ,while1 then1 ,he was in the form of a servant1 humbled even unto death1 ,he yet remained in the glory of ,god4 ,what injury then was ,his state of subjection to ,him8 ,we read that ,he was made a servant1 because we read that ,he was made of a ,virgin and created in the flesh1 for every creature is a servant1 as the ,prophet says2 ,for all things serve ,thee4 ,wherefore also ,god the ,father says1 ,i have found ,david ,my servant1 with ,my holy oil have ,i anointed him4 ,he shall call ,me1 ,thou art my ,father1 my ,god1 and my strong salvation2 and ,i will make him ,my first-born2 and in another ,psalm1 ,preserve ,thou my soul for ,i am holy3 save ,thy servant1 and afterwards in the same ,psalm1 ,give ,thy strength unto ,thy servant1 and help the son of ,thy handmaid4 ,thus ,i have collected the words of the ,father and of the ,son1 that ,i may answer not with human arguments but by the ,divine oracles4 ,sidenote3 ,ps4 xxxi4 #e4 ,sidenote3 ,ib4 #h4 ,sidenote3 ,ib4 #aa4 ,sidenote3 ,ib4 #af4 ,sidenote3 ,isa4 xlix4 #a-c4 ,sidenote3 ,ib4 xli4 #h4 ,sidenote3 ,s4 ,john i4 #ah4 #aj4 ,in another passage ,he says1 ,into ,thy hands ,i commend ,my spirit1 and1 ,thou hast set ,my feet in a large room1 and1 ,i became a reproof among all ,mine enemies4 ,and in the same ,psalm1 ,shew ,thy servant the light of ,thy countenance4 ,by the mouth of ,isaiah too the ,son of ,god ,himself says1 ,from my mother's womb the ,lord hath called ,my name1 and ,he hath made ,my mouth like a sharp sword1 in the shadow of ,his hand hath ,he hid ,me1 and made ,me a polished shaft2 in ,his quiver hath ,he hid ,me2 and said unto ,me1 ,thou art ,my servant1 ,o ,israel4 ,for the ,son of ,god is also called ,israel1 as in another place1 ,but thou1 ,israel1 ,my ,servant ,jacob1 whom ,i have chosen4 ,for ,he alone hath truly not only seen but also declared ,god the ,father4 ,sidenote3 ,isa4 xlix4 #c1 #d1 #e4 ,sidenote3 ,isa4 xlix4 #f4 ,sidenote3 ,ib4 xlii4 #f4 xlix4 #f4 ,sidenote3 ,ezek4 xxxiv4 #bc1 #bd4 ,sidenote3 ,zech4 iii4 #h4 ,sidenote3 ,ib4 iii4 #c4 #aa4 ,and it goes on1 ,in whom ,i will be glorified4 ,then ,i said1 ,i have laboured in vain1 ,i have spent my strength for nought1 and in vain3 yet surely my judgment is with the ,lord1 and my work with my ,god4 ,and now saith the ,lord that formed me from the womb to be ,his servant1 to bring ,jacob again to ,him and ,israel4 ,who hath gathered the people of ,god but ,christ8 ,who is glorified before the ,lord8 ,who is the ,power of ,god8 ,he to ,whom the ,father hath said1 ,it is a light thing that ,thou shouldest be ,my servant#bbi1 and ,he to ,whom ,he says ,behold1 ,i will give ,thee for a covenant of the people1 for a light of the ,gentiles1 that ,thou mightest be ,my ,salvation unto the end of the earth4 ,of ,him ,he has also spoken by the mouth of the prophet ,ezekiel1 saying1 ,i will set up one ,shepherd over them1 and ,he shall feed them1 even ,my ,servant ,david1 ,he shall feed them1 and ,he shall be their ,shepherd4 ,and ,i the ,lord will be their ,god1 and ,my ,servant ,david a ,prince among them4 ,now king ,david was already dead1 and therefore the true ,david1 the truly humble1 the truly meek1 the true ,son of ,god1 strong of hand1 is announced by this name2 he also is intended in the book of the prophet ,zechariah1 where ,god the ,father says1 ,behold ,i will send my servant1 the ,orient#bcj is ,his name4 ,did then ,his being clothed in filthy garments deprive the ,sun of righteousness of the brightness of ,his ,godhead8 #ab4 ,and why need ,i say more8 ,shall we deem servitude to be a state of greater weakness than that of being made sin1 of being a curse1 a reproach1 than the infirmities which ,he bore for our sakes that we might be saved from them8 ,for ,he was made all of these that ,he might relieve the world from them4 ,but they will not admit that ,he was made a servant1 a reproach1 a curse1 because they affirm that the ,word and the flesh are of one substance1 and say1 ,because ,he redeemed us ,he is called a servant1 and ought to be called sin4 ,and they do not perceive this to be the glory of ,christ1 that in ,his ,incarnation ,he took upon ,him the state of a servant that ,he might restore liberty to all2 ,he bore our sins1 that ,he might take away the sin of the world4 ,sidenote3 ,gal4 iii4 #ac4 ,sidenote3 ,is4 xlix4 #d4 ,sidenote3 ,phil4 ii4 #af4 #ac4 ,he was made a servant1 ,he was made sin and a curse1 that thou mightest cease to be a servant of sin1 and that ,he might absolve thee from the curse of the ,divine judgment4 ,he therefore took upon ,him thy curse1 for ,cursed is every one that hangeth on a tree4 ,he was made a curse upon the cross1 that thou mightest be blessed in the kingdom of ,god4 ,he was disgraced1 ,he was vilified and set at nought4 ,he said1 ,i have laboured in vain1 through ,whom ,paul was enabled to say1 ,i have not laboured in vain4 ,this ,he did that ,he might confer on ,his servants the fruit of good works and the glory of the preaching of the ,gospel1 whereby the world might be released from the burthen of its toil4 ,sidenote3 ,jer4 xvii4 #aa4 #ad4 ,on hearing these things the partridge#bca was left in the midst of her days1 she who cried that she might gather the things which she did not lay1 and was overcome by the voice of the ,lord ,jesus4 ,and even now is she preparing for flight4 ,farewell2 love me1 for ,i love you4 ,,letter ,,xlvii4 ,a4,d4 #cij4 ,,this brief letter was sent with a book which ,sabinus had asked for4 ,it is a friendly invitation to a regular correspondence1 as bringing friends together in spirit who are severed in body4 ,,ambrose ,,to ,,sabinus4 #a4 ,i ,,have transmitted the volume you asked for1 written more clearly and neatly than the one which ,i had previously sent1 in order that by the facility of its perusal your judgment of it might be unimpeded4 ,for the original copy was written not for appearance1 but for use1 for ,i do not always employ a scribe1 especially at night1 at which time ,i am unwilling to be a trouble and a burthen to others1 and further1 because the words ,i am then dictating flow on with a kind of impetuosity1 and in a rapid stream4 ,sidenote3 ,ps4 xlv4 #b4 #b4 ,but as ,i am desirous to select with precision the words which my old age employs in its familiar intercourse1 and to proceed with a slow step1 ,i think the use of my own hands in writing befits me better2 that ,i may seem rather to conceal my words than lustily give vent to them2 and may not have to blush at the presence of him who is writing for me1 but1 having no one in the secret of my words1 may weigh what ,i write with eye as well as with ears4 ,for1 in the words of ,scripture1 the tongue is swifter than the hand2 ,my tongue is the pen of a ready writer4 ,sidenote3 ,gal4 vi4 #aa4 #c4 ,and though you may perhaps say that the swiftness is here attributed to the writer1 the meaning will nevertheless not escape you that it is only the swiftness of a ready writer which can take down the words of the prophetic tongue4 ,the ,apostle ,paul also wrote with his own hand1 as he says himself1 ,i have written unto you with mine own hand4 ,he did it to show honour1 we do it from bashfulness4 #d4 ,but while your judgement of my book is still in suspense1 let us entertain each other by letters2 the advantage whereof is that although severed from each other by distance of space we may be united in affection2 for by this means the absent have the image of each other's presence reflected back upon them1 and conversation by writing unites the severed4 ,by this means also we interchange thoughts with our friend1 and transpose our mind into his4 #e4 ,now if1 according to your admonition1 there is any savour of ancient writings in our letters1 not only do our minds seem to be united by this progress in true doctrine1 but also the form and fashion of a more intimate converse seems to be set forth1 in that the discussion which is thus entered upon by mutual inquiry and reply appears to place in presence of each other those friends who in this manner challenge and engage one another4 ,sidenote3 #a ,cor4 v4 #c4 #f4 ,and why need ,i produce the example of our ancestors1 who by their letters have instilled faith into the minds of the people1 and have written to whole nations together1 and have shewn themselves to be present although writing from a distance1 according to the words of the ,apostle1 that he was absent in body1 but present in spirit1 not only in writing but also in judging4 ,again1 he condemned them while absent by epistle1 and also absolved them by epistle2 for the epistle of ,paul was a certain image of his presence and form of his work4 ,sidenote3 #b ,cor4 x4 #aj4 ,sidenote3 ,ib4 #aa4 #g4 ,for the epistles of the ,apostles were not1 like those of others1 weighty and powerful1 but his bodily presence weak1 and his speech contemptible1 but his letter was of that kind that such as was the substance of his work such also was the form of his precept2 for such1 says he1 as we are in word by letters when absent1 such will we be also in deed when we are present4 ,he imprinted the image of his presence on his letters1 he declared its fruit and testimony in his work4 ,farewell2 love me1 as indeed you do1 for ,i love you4 ,,letter ,,xlviii4 ,s4 ,,ambrose in this letter begs ,sabinus to examine the books which he sends to him carefully1 and to criticise them freely1 as a proof of true friendship1 and at the same time adding to the value of the works4 ,,ambrose ,,to ,,sabinus4 #a4 ,,you have sent me back my volumes1 and ,i shall hold them in greater esteem owing to your judgment4 ,i have therefore sent you others1 not so much because ,i was delighted at wishing for your favourable judgment1 as of that truth which ,i have asked and you have promised to declare to me2 for should any thing strike you ,i would rather it had the correction of your judgment before it goes abroad beyond the power of recal1 than that you should praise what is blamed by others4 ,it is on this account that ,i have requested to have your opinion of those things which you asked me to write1 for ,i have not so much desired that what ,i publish from time to time should be read by you1 as that they should be submitted to the account which your judgment shall take of them4 ,and this judgment1 as one said of old1 will not require#bcb a long sitting and delay4 ,for surely it is easy for you to judge of my writings4 #b4 ,thus far1 on your invitation1 ,i have thought it right to proceed2 it is now your part to discern clearly and examine carefully what requires correction1 that you may thus escape being inculpated in those faults which may have stolen unawares upon myself4 ,for somehow over and above that want of caution which envelops me as with a mist1 every one is beguiled in what he himself writes1 and its faults escape his ear4 ,and as a man takes pleasure in his children even though deformed1 so also is a writer flattered by his own discourses however ungraceful4 ,how frequently are words put forth uncautiously or understood less charitably than one means2 or some ambiguity escapes from us2 things1 moreover1 which are to be subjected to the judgment of others we ought to weigh not so much by our own as by another's opinion1 and to separate from it every grain of malevolence4 #c4 ,be so kind therefore as to lend an ear of keen attention1 peruse the whole thoroughly1 test my discourses1 see whether they contain1 not rhetorical charms and persuasive words1 but a sound faith and a sober confession4 ,affix a mark on words of doubtful weight and which are deceitful in the scales1 that the adversary may not make out any thing to tell in his favour4 ,let him meet with defeat if he enters into the contest4 ,that book is in a bad condition1 which cannot be defended without a champion2 for a book which goes forth without a mediator has to speak for itself2 my book however shall not go forth from me1 unless it receive authority from you4 ,when then you bid it go forth1 and give your word for it1 let it be left to its own keeping4 ,sidenote3 #a ,cor4 iv4 #bj4 ,sidenote3 ,s4 ,matt4 xxviii4 #ai4 ,sidenote3 ,col4 ii4 #i4 ,sidenote3 ,phil4 ii4 #g1 #h4 #d4 ,but1 since the kingdom of ,god is not in word but in power1 if a word offend you consider the power of its profession4 ,by profession ,i mean that decision of faith which we hold1 as handed down by our fathers1 against the ,sabellians and ,arians1 that we worship ,god the ,father and ,his ,only-begotten ,son and the ,holy ,spirit1 that this ,trinity is of one ,substance ,majesty and ,divinity2 that in this ,name of the ,father and of the ,son and of the ,holy ,ghost1 we baptize1 as it is written2 that the ,son1 co-eternal with the ,father1 took upon ,him our flesh1 born of the ,holy ,spirit and of the ,virgin ,mary1 equal to the ,father as touching ,his ,godhead1 in the form of ,god1 that is1 in all the fulness of the ,godhead ,which dwells in ,him1 as the ,apostle says1 bodily2 ,who1 in the person of man1 took upon ,him the form of a servant1 and humbled ,himself even unto death4 ,sidenote3 ,heb4 vi4 #ah4 #e4 ,wherefore as against ,photinus this is our sentence1 and as against ,apollinaris it is also a proper safeguard2 our confession1 namely1 that as in the form of ,god ,he lacked nothing of the ,divine nature and fulness1 so in that human form there was nothing wanting in ,him so as to cause ,him to be judged imperfect as ,man2 for ,he came in order to save man altogether4 ,truly it would not have been fitting that ,he ,who had accomplished a perfect work in others should suffer it to be imperfect in ,himself2 for if aught was wanting to ,him as ,man1 then ,he did not redeem the whole man1 and if ,he did not redeem the whole man1 ,he deceived us1 for ,he said that ,he had come in order to save the whole man4 ,but since it is impossible for ,god to lie1 ,he deceived us not2 wherefore1 seeing that ,he came to redeem and save the whole man1 ,he took upon ,him the whole of that which belonged to human perfection4 #f4 ,such1 as you will remember1 is my belief4 ,should my words in any passage raise a doubt1 still they will not raise any prejudice as to my faith1 for if the mind continue stedfast1 it extends its protection over ambiguous language1 and preserves it from error4 #g4 ,this preface then ,i send you1 and will insert it1 if you please1 in the books of our letters1 and place it among their number2 that so it may be recommended by your name1 and by our letters to each other our mutual love in the ,lord1 may be increased3 that1 finally1 you may so read as to give me your judgment1 and to communicate to me whatever may strike you1 for true love is proved by constancy4 ,for the present we have chosen that which old men find more easy1 the writing of letters in ordinary and familiar language3 subjoining1 should such present itself1 any appropriate passage from the sacred ,scriptures4 ,farewell1 my brother1 and love one who is your lover1 for ,i greatly love you4 ,,letter ,,xlix4 ,a4,d4 #cij4 ,s4 ,,ambrose says that he never feels less solitary1 than when by himself writing to a friend4 ,he then dwells on the benefit of solitude2 especially in that we may then have ,god present with us1 and lay open our souls to ,him4 ,,ambrose ,,to ,,sabinus4 #a4 ,,since you also take pleasure in receiving my letters1 by means of which1 although separated from each other1 we discourse together as if present1 ,i will for the future more frequently converse with you by letter when ,i am alone4 ,for#bcc ,i am never less alone than when ,i seem to be so1 nor ever less at leisure than in the intervals of labour4 ,for then ,i summon at pleasure whom ,i will1 and associate to myself those whom ,i love most or find most congenial2 no man interrupts or intrudes upon us4 ,then it is that ,i more intimately enjoy you1 that ,i confer with you in the ,scriptures1 that we converse together more at length4 ,sidenote3 ,s4 ,luke i4 #ce4 ,sidenote3 ,acts x4 #aj4 ,sidenote3 ,gen4 iii4 #h4 #b4 ,mary was alone when addressed by the ,angel1 alone when the ,holy ,ghost came upon her1 and the power of the ,highest overshadowed her4 ,she was alone when she effected the salvation of the world1 and conceived the ,redemption of the universe4 ,peter was alone when the mystery of the sanctification of the ,gentiles all over the world was made known to him4 ,adam was alone1 and he fell not1 because his mind adhered to ,god4 ,but when the woman was joined to him he lost his power of abiding by the celestial precepts1 and therefore he hid himself when ,god walked in ,paradise4 #c4 ,and even now1 while ,i read the sacred ,scriptures1 ,god walks in ,paradise4 ,the book of ,genesis1 wherein the virtues of the ,patriarchs bud forth1 is ,paradise2 ,deuteronomy1 wherein grow the precepts of the ,law1 is also ,paradise1 wherein the tree of life brings forth good fruit1 and diffuses over all nations the precepts of eternal hope4 ,sidenote3 ,s4 ,matt4 v4 #dd4 ,sidenote3 ,ib4 xix4 #ba4 ,sidenote3 ,s4 ,luke vi4 #bi4 ,sidenote3 ,heb4 iv4 #ac4 #d4 ,so when ,i hear1 ,love your enemies1 when ,i hear1 ,sell that thou hast1 and give to the poor2 when ,i hear1 unto him that smiteth thee on the one cheek offer also the other2 when ,i hear these things and do not perform them1 nay1 when ,i barely love him who loves me1 when ,i will not part with what ,i have1 when ,i desire to avenge the injuries ,i have received1 and to recover what has been wrested from me1 whereas the ,scripture bids me give up more than ,i have been asked for or deprived of1 ,i perceive that ,i am acting contrary to the commands of ,god4 ,thus opening the eyes of my conscience1 ,i perceive that ,god is present and walking with me2 ,i desire to hide1 ,i desire to clothe myself2 but ,i am naked in ,his sight unto ,whom all things are naked and opened6 ,i am abashed therefore1 and desire to conceal the shame of my crimes as though they were the secret members of my body2 but since ,god sees all things1 since ,i am manifest to ,him1 though covered with leaves and shaded by thickets1 ,i think to conceal myself from ,him by the covering of my body4 ,this is that coat of skins1 in which ,adam was clothed when he was cast out of ,paradise1 neither shielded from the cold1 nor protected from scorn1 but exposed to misery as well as guilt4 ,sidenote3 ,gen4 iii4 #h4 ,sidenote3 ,ib4 i4 #bg4 ,sidenote3 ,s4 ,john xvi4 #cb4 #e4 ,from whence it appears that it is when alone that we offer ourselves to ,god1 that we open to ,him our souls1 that we put off the cloak of fraud4 ,adam was alone when placed in ,paradise2 alone also when made in the image of ,god3 but when cast out of ,paradise he was not alone4 ,the ,lord ,jesus was alone when ,he redeemed the world2 for it was no herald or messenger1 but the ,lord ,himself alone ,who redeemed ,his people1 although ,he1 in ,whom the ,father always dwells1 can never be alone4 ,let us also then be alone1 that the ,lord may be with us4 ,farewell3 love me1 for ,i also love you4 ,,letter ,l4 ,,this letter contains an interesting discussion of the question how an evil man like ,balaam could be employed by ,god to utter true prophecies1 and deals with other difficulties which arise out of ,balaam's history4 ,,ambrose ,,to ,,chromatius4 ,sidenote3 ,heb4 vi4 #ah4 ,sidenote3 ,rom4 iii4 #d4 #a4 ,,does ,god lie8 ,truly ,he lies not1 because it is impossible for ,god to lie4 ,and further1 does this impossibility arise from infirmity8 ,no1 truly1 for how can ,he be ,almighty if ,he cannot do all things8 ,what then is impossible to ,him8 ,not that which is difficult to ,his ,power1 but what is contrary to ,his ,nature4 ,it is impossible1 it is said1 for ,him to lie4 ,this impossibility comes not of infirmity1 but of ,power and ,majesty1 for truth admits not of falsehood1 nor ,god's ,power of the weakness of error4 ,wherefore let ,god be true and every man a liar4 #b4 ,the truth therefore is always in ,him2 ,he remains faithful2 change or deny ,himself ,he cannot4 ,but if ,he deny that ,he is true1 ,he lies1 but to lie belongs not to power but to weakness4 ,nor can ,he change1 for ,his nature admits not infirmity4 ,this impossibility therefore comes of ,his fulness1 which cannot be diminished or increased1 not of infirmity1 which1 in that it increases itself1 is weak4 ,whence we gather that this impossibility on the part of ,god is indeed most powerful4 ,for what can be more powerful than to be ignorant of all infirmity8 ,sidenote3 #a ,cor4 i4 #be4 #c4 ,there is however another weakness of ,god which is stronger than men1 and a foolishness of ,god which is wiser than men1 but this has reference to the ,cross1 the former to ,his ,godhead4 ,if then ,his weakness is strength1 how can that which comes of ,his power be weak8 ,let it therefore be an axiom with us that ,god lies not4 ,sidenote3 ,deut4 xviii4 #aj4 #d4 ,but there was no diviner of auguries in ,israel according to the law of ,god4 ,how then was it that ,balaam said that he was forbidden by the oracle of ,god to go and curse the people of ,israel1 and yet he went1 and the ,angel of the ,lord who had forbidden his going1 met him1 and stood in the way of the ass that carried him1 and nevertheless the ,angel himself bid him go1 only he must speak that which should be put into his mouth8 ,if there was to be no deceiver in ,israel1 how did this oracle of ,god1 declaring things for true1 come to him who was a deceiver8 ,if he spoke as the oracle of ,god1 whence did he derive the grace of the ,divine inspiration8 ,sidenote3 ,s4 ,john xi4 #ej4 #e4 ,but you are not to wonder that the ,lord should put into the mouth of a diviner what he should speak1 when you read in the ,gospel that it was put into the mouth even of the prince of the ,synagogue1 one of the persecutors of ,christ1 that it is expedient that one man should die for the people8 ,herein then is no merit of prophecy1 but an assertion of the truth2 that by the testimony even of adversaries the truth might be declared1 so that the perfidy of unbelievers might be confuted by the words even of their own diviners4 ,just so ,abraham#bcd the ,chaldan is called to belief1 that the superstition of the ,chaldans might be put to silence4 ,it is not therefore the merit of him who utters1 but rather the oracle of ,god ,who calls1 the grace of ,god ,who reveals4 ,sidenote3 ,numb4 xxii4 #ab4 ,sidenote3 ,ib4 #ai4 #f4 ,now what was the guilt which ,balaam incurred1 but that he spoke one thing1 and designed another8 ,for ,god requires a clean vessel1 not one defiled by uncleanness and pollution4 ,balaam therefore was tried1 not approved1 for he was full of deceit and treachery4 ,again1 when he first enquired whether he should go to that vain people1 and was forbidden1 he excused himself3 afterwards1 when more honourable messages were sent1 he who ought to have refused consent1 seduced by ampler promises and more abundant gifts1 was led again to enquire of ,god1 as if many gifts could influence the mind of ,god4 ,sidenote3 ,ib4 #be4 #g4 ,answer was made to him as to a covetous man1 not as to one who sought the truth1 that so he might rather be deceived than rightly informed4 ,he set out1 an ,angel met him in a narrow place1 and shewed himself to the ass1 but not to the diviner4 ,to the former he revealed himself1 the latter he crushed2 yet1 that he might at length be recognized by him1 he opened his eyes also4 ,he saw1 but even yet he did not believe the manifest oracle1 and though his very eyes ought to have convinced him1 he answered confusedly and doubtingly4 ,sidenote3 ,numb4 xxii4 #ce4 ,sidenote3 ,ib4 xxiii4 #h4 #h4 ,then the ,lord1 being angry1 said to him by the ,angel1 ,go with the men1 but only the word that ,i shall speak unto thee1 that shalt thou speak4 ,as an empty instrument you shall give utterance to ,my words4 ,it is ,i ,who will speak1 not you2 you will only echo what you hear and do not understand4 ,you will gain no advantage by going1 because you will return without either a reward of money or progress in grace4 ,again1 these are his first words1 ,how shall ,i curse whom ,god hath not cursed8 in order to shew that the benediction of the ,hebrew people depended not on his will but on the grace of ,god4 #i4 ,from the top of the rocks1 he says1 ,i see him2 for ,i cannot embrace within my ken this people1 which shall dwell alone1 marking out their boundaries1 not so much by the occupation of space as by the abode of virtue1 and extending them into eternal ages by the distinctive peculiarity of their manners4 ,for which of the bordering nations shall be numbered with this one1 which is raised above their fellowship by its exalted righteousness8 ,who shall understand the nature of its generation8 ,their bodies we indeed perceive to have been compounded and fashioned of human seed1 but their minds have sprung from higher and wondrous seed-plots4 ,sidenote3 ,ib4 #aj4 #aj4 ,let my soul die with their souls1 die to this bodily life1 that with the souls of the just it may attain to the grace of that eternal life4 ,herein even then was revealed the excellence of our heavenly ,sacrament and of holy ,baptism1 by the operation whereof men die to original sin and to evil works2 that being transformed by newness of life into fellowship with the just they may rise again to live as do the just4 ,and what wonder is it that it should be so1 when men die to sin in order to live to ,god8 ,sidenote3 ,ib4 #aa4 ,sidenote3 #a ,cor4 xiii4 #a4 ,sidenote3 ,numb4 xxiii4 #ba4 #aa4 ,balak hearing this1 was wroth and said1 #8,i brought thee to curse and thou blessest4' ,he answered1 #8,i am reproved for that of which ,i am not conscious2 for ,i speak nothing of my own1 but utter sounds like a tinkling cymbal4' ,again1 being carried to a second and a third place1 although he wished to curse1 he blessed2 ,he hath not beheld iniquity in ,jacob1 neither hath he seen perverseness in ,israel2 the ,lord his ,god is with him4 ,and afterwards he commands seven altars and sacrifices to be prepared4 ,he ought1 indeed1 to have departed1 but his weak mind and mutability of purpose led him to believe that he could turn aside the ,will of ,god3 he himself1 the while1 being in a trance1 desired one thing but spoke another4 ,sidenote3 ,ib4 xxiv4 #e1 #f4 ,sidenote3 v4 #ai4 ,sidenote3 v4 #h4 ,sidenote3 v4 #g4 ,sidenote3 v4 #i4 ,sidenote3 ,heb4 iv4 #ab4 #ab4 ,how goodly1 said he1 are thy tents1 ,o host of the ,hebrews6 ,as the valleys are they spread forth1 as gardens by the river's side and as cedar trees beside the waters4 ,a man shall come out of ,jacob1 and shall subdue many nations1 and his kingdom shall be exalted on high3 in the earth also he shall extend his dominion in ,egypt4 ,blessed is he that blesseth thee1 and cursed is he that curseth thee4 ,now to whom did he point but to the people of ,christ8 ,god blesses him into whose heart the ,word of ,god enters1 even to the dividing asunder of the soul1 and of the joints and marrow2 in him ,balaam would have found the grace of the ,lord if he had acted according to the intent and purpose of his heart4 ,but since an evil mind is confuted by its own counsels1 and the secrets of the soul are betrayed by events1 his mind was thus discovered by the treachery which followed4 #ac4 ,therefore also he met with a worthy reward of his malice4 ,for finding while in his trance that he could not curse1 he gives his advice to the king1 saying1 #8,such is the utterance of what ,god has commanded1 hear now my counsel against the oracles of ,god4 ,this people is just1 it has the protection of ,god3 since it has not given itself to divinations and auguries1 but to the eternal ,god above2 and therefore its faith excels that of others4 ,but sometimes even faithful minds fall through corporeal charms and the blandishments of beauty4 ,numerous are your women1 and many of them not uncomely2 now the male sex is in no respect more prone to fall than through the frailty with which it is captivated by female beauty1 particularly if their minds are excited by frequent converse1 and thus become inflamed as by a torch2 if1 while they drink in the hope of enjoying1 their passions are kept in suspense4 ,let your women therefore cast their hooks by their converse1 let them offer no obstacles to a first access1 but roam abroad and spread themselves through the camp1 exposed to view and affable of speech4 ,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 sacrilege4 ,for they may thus be deprived of the protection of heaven1 if they shall themselves depart by sacrilege from the ,lord their ,god4' ,sidenote3 ,rev4 ii4 #ad1 #ae4 #ad4 ,unrighteous therefore1 as the counsellor of fornication and sacrilege1 was ,balaam2 for thus it is plainly written in the ,apocalypse of ,john the ,evangelist1 when the ,lord ,jesus says to the ,angel of the ,church of ,pergamos2 ,thou hast there them that hold the doctrine of ,balaam1 who taught ,balak to cast a stumbling-block before the children of ,israel1 to eat things sacrified unto idols1 and to commit fornication2 so hast thou also them that hold the doctrine of the ,nicolaitans4 ,wherefore it appears that from hence has flowed the impiety of the ,manichees1 like that of ,manasseh1 who mingle and unite sacrilege with impurity4 ,sidenote3 ,num4 xxv4 #aa4 #ae4 ,neither1 then1 was ,god unjust1 nor ,his purpose mutable2 for ,he detected ,balaam's mind and the secrets of his heart1 and ,he therefore tried him as a diviner1 ,he did not choose him as a prophet4 ,surely he ought to have been converted if it were only by the grace of such great oracles and the sublimity of his revelations1 but his mind1 full of iniquity1 brought forth words but did not yield belief1 seeking to frustrate by its counsels that event which it had predicted4 ,and since he could not defeat the prophecy1 he suggested deceitful counsels whereby the fickle people of the ,jews were tempted but not overcome2 for by the righteousness of one priest all the counsel of this wicked man was overthrown1 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 man4 ,sidenote3 ,gen4 xxiv4 #fc4 to meditate ,e4,v4 #af4 ,this little gift ,i have sent to your ,holiness1 because you wish me to compile somewhat from the interpretations of the ancient authors4 ,but ,i had undertaken to write letters in a familiar style1 savouring of the tone of thought of our fathers2 and should you relish their flavour ,i shall be emboldened to send you of the same kind hereafter4 ,for ,i prefer conversing garrulously with you like an old man concerning heavenly things1 which is called in ,greek 3 ,isaac went forth into the field1 1 seeing in his mind1 on the approach of ,rebecca1 the mysteries of the ,church which was to come3 this conversing with you with the words of an old man1 that ,i may not seem to have abandoned my art1 ,i prefer1 ,i say1 to uttering in a more vehement style things no longer adapted to our studies or strength4 ,farewell3 love me1 for ,i also love you4 ,,letter ,,li4 ,a4,d4 #cij4 ,,this is the famous ,letter addressed by ,s4 ,ambrose to ,theodosius after the massacre at ,thessalonica4 ,the details of that occurrence are too familiar to need repeating here4 ,in this ,letter ,s4 ,ambrose explains to the ,emperor why he had avoided meeting him on his return to ,milan1 and urges him with respectful and most affectionate1 but firm remonstrance1 to follow ,david in penitence as he had followed him in crime1 and tells him that ,god ,himself had in a vision forbidden him to offer the ,sacrifice of the ,eucharist in his behalf while he remained impenitent4 ,the ,letter1 far from deserving ,gibbon's scornful title of #8a miserable rhapsody on a noble subject1' may rather be regarded as a model of dignified remonstrance1 well befitting an eminent prelate addressing a great earthly ,sovereign4 ,,ambrose ,,bishop1 ,,to ,,his ,,majesty ,,the ,,emperor ,,theodosius4 #a4 ,,very pleasant to me is the remembrance of your long friendship1 and ,i also bear a grateful sense of those benefits which at my frequent intreaties you have most graciously extended to others4 ,you may be sure then that it could not be from any ungrateful feeling that on your arrival1 which ,i was wont to long for so ardently1 ,i shunned your presence4 ,the motives of my conduct ,i will now briefly explain4 ,sidenote3 ,s4 ,luke viii4 #ag4 #b4 ,i found that ,i alone in all your court was denied the natural right of hearing1 in order to deprive me of the power of speaking too3 for you were frequently displeased at decisions having reached me which were made in your ,consistory4 ,thus ,i have been debarred from the common privilege of men1 though the ,lord ,jesus says1 ,nothing is secret which shall not be made manifest4 ,wherefore ,i did my utmost to obey with reverence your royal will1 and ,i provided both for you and for myself2 for you1 that you should have no cause of disturbance1 to which end ,i endeavoured that no intelligence should be brought me of the ,imperial decrees2 and as to myself1 ,i provided against my not seeming to hear when present1 from fear of others and thus incurring the charge of connivance1 and also against hearing in such manner that while my ears were open my mouth must be closed1 and ,i must not utter what ,i heard1 lest ,i should injure those who had fallen under suspicion of treachery4 ,sidenote3 ,ezek4 iii4 #ah4 #c4 ,what then was ,i to do8 was ,i not to listen8 ,but ,i could not close my ears with the wax of the old tales4 ,must ,i disclose what ,i heard8 ,but then ,i had reason to fear that the same result which ,i apprehended from your commands would ensue from my own words2 that they might become the cause of bloodshed4 ,was ,i then to be silent8 ,but this would be the most miserable of all1 for my conscience would be bound1 my liberty of speech taken away4 ,and what then of the text1 if the priest warn not the wicked from his wicked way1 the wicked man shall die in his iniquity1 but the priest shall be liable to punishment1 because he did not warn him8 #d4 ,suffer me1 gracious ,emperor4 ,you have a zeal for the faith1 ,i own it1 you have the fear of ,god1 ,i confess it2 but you have a vehemence of temper1 which if soothed may readily be changed into compassion1 but if inflamed becomes so violent that you can scarcely restrain it4 ,if no one will allay it1 let no one at least inflame it4 ,to yourself ,i would willingly trust1 for you are wont to exercise self-control1 and by your love of mercy to conquer this violence of your nature4 #e4 ,this vehemence of yours ,i have preferred secretly to commend to your consideration1 rather than run the risk of rousing it publicly by my acts4 ,and so ,i have preferred to be lacking somewhat in duty rather than in humility1 and that others should complain of my want of priestly authority1 rather than that you should find any want of respect in me1 who am so devoted to you2 and this in order that you may restrain your emotions1 and have full power of choosing what counsel to follow4 ,i alleged as my reason1 bodily sickness1 which was in fact severe1 and not to be mitigated but by more gentle treatment2 still ,i would rather have died than not have waited two or three days for your arrival4 ,but ,i could not do so4 #f4 ,an act has been committed in the city of ,thessalonica1 the like of which is not recorded1 the perpetration of which ,i could not prevent1 which in my frequent petitions before the court ,i had declared to be most atrocious1 and which by your tardy revocation you have yourself pronounced to be very heinous3 such an act as this ,i could not extenuate4 ,intelligence of it was first brought to a synod held on the arrival of the ,gallican ,bishops3 all present deplored it1 no one viewed it leniently2 your friendship with ,ambrose1 so far from excusing your deed1 would have even brought a heavier weight of odium on my head1 had there been no one found to declare the necessity of your being reconciled to ,god4 ,sidenote3 #b ,sam4 xii4 #ac4 ,sidenote3 ,ib4 #g4 ,sidenote3 ,ps4 xcv4 #f4 ,sidenote3 #b ,sam4 xii4 #ac4 #g4 ,is your ,majesty ashamed to do that which the ,royal ,prophet ,david did1 the forefather of ,christ according to the flesh8 ,it was told him that a rich man1 who had numerous flocks1 on the arrival of a guest took a poor man's lamb and killed it1 and recognizing in this act his own condemnation1 he said1 ,i have sinned against the ,lord4 ,let not your ,majesty then be impatient at being told1 as ,david was by the prophet1 ,thou art the man4 ,for if you listen thereto obediently and say1 ,i have sinned against the ,lord1 if you will use those words of the royal ,prophet1 ,o come let us worship and fall down1 and kneel before the ,lord our ,maker1 to you also it shall be said1 ,because thou repentest1 the ,lord hath put away thy sin1 thou shalt not die4 ,sidenote3 ,ib4 xxiv4 #aj4 ,sidenote3 #b ,sam4 xxiv4 #ab4 ,sidenote3 ,ib4 #ad4 #h4 ,another time1 when ,david had commanded the people to be numbered1 his heart smote him1 and he said unto the ,lord1 ,i have sinned greatly in that ,i have done1 and now1 ,i beseech thee ,o ,lord1 take away the iniquity of thy servant1 for ,i have done very foolishly4 ,and ,nathan the prophet was sent again to him1 to offer him three things1 to choose one of them1 which he would2 seven years famine in the land1 or to flee three months before his enemies1 or three days pestilence in the land4 ,and ,david said1 ,i am in a great strait1 let us now fall into the hand of the ,lord1 for ,his mercies are great1 and let me not fall into the hand of man4 ,his fault lay in wishing to know the number of all the people which were with him1 a knowledge which ought to have been reserved for ,god4 ,sidenote3 ,ib4 #ag4 #i4 ,and ,scripture tells us that when the people were dying1 on the very first day and at dinner time1 ,david saw the ,angel that smote the people1 he said1 ,lo1 ,i have sinned and done wickedly2 but these sheep1 what have they done8 let ,thine hand1 ,i pray ,thee1 be against me1 and against my father's house4 ,so the ,lord repented1 and commanded the ,angel to spare the people1 and that ,david should offer sacrifice3 for there were then sacrifices for sin1 but we have now the sacrifices of penitence4 ,so by that humility he was made more acceptable to ,god1 for it is not wonderful that man should sin1 but it is indeed blameable if he do not acknowledge his error1 and humble himself before ,god4 ,sidenote3 ,job xxxi4 #cc4 7the sense1 not the words47 ,sidenote3 #a ,sam4 xix4 #d4 ,sidenote3 ,ib4 #e4 ,sidenote3 #b ,sam4 iii4 #bh4 #aj4 ,holy ,job1 himself also powerful in this world1 saith1 ,i covered not my sin1 but declared it before all the people4 ,and to the cruel king ,saul ,jonathan his son said1 ,let not the king sin against his servant1 against ,david2 and ,wherefore then wilt thou sin against innocent blood to slay ,david without a cause8 ,for although he was a king he still would have sinned in slaying the innocent4 ,again when ,david was possessed of the kingdom1 and heard that innocent ,abner had been slain by ,joab the ,captain of his host1 he said1 ,i and my kingdom are guiltless before the ,lord for ever from the blood of ,abner the son of ,ner1 and he fasted for sorrow4 ,sidenote3 ,s4 ,matt4 xxviii4 #bj4 #aa4 ,this ,i have written1 not to confound you1 but that these royal examples may induce you to put away this sin from your kingdom2 for this you will do by humbling your soul before ,god4 ,you are a man2 temptation has fallen upon you2 vanquish it4 ,sin is not washed away but by tears and penitence4 ,neither ,angel nor ,archangel can do it4 ,the ,lord ,himself1 ,who alone can say ,i am with you2 even ,he grants no remission of sin save to the penitent4 #ab4 ,i advise1 ,i entreat1 ,i exhort1 ,i admonish2 for ,i am grieved that you who were an example of singular piety1 who stood so high for clemency1 who would not suffer even single offenders to be put in jeopardy1 should not mourn over the death of so many innocent persons4 ,successful as you have been in battle1 and great in other respects1 yet mercy was ever the crown of your actions4 ,the devil has envied you your chief excellence3 overcome him1 while you still have the means4 ,add not sin to sin by acting in a manner which has injured so many4 #ac4 ,for my part1 debtor as ,i am to your clemency in all other things2 grateful as ,i must ever be for this clemency1 which ,i have found superior to that of many ,emperors and equalled only by one1 though ,i have no ground for charging you with contumacy1 ,i have still reason for apprehension3 if you purpose being present1 ,i dare not offer the ,sacrifice4 ,that which may not be done when the blood of one innocent person has been shed1 may it be done where many have been slain8 ,i trow not4 #ad4 ,lastly1 ,i will write with my own hand what ,i wish should be read by yourself only4 ,as ,i hope for deliverance from all tribulation from the ,lord1 it has not been from man1 nor by man's agency that this has been forbidden me1 but by ,his own manifest interposition4 ,for in the midst of my anxiety1 on the very night whereon ,i was about to set out1 ,i saw you in a vision coming into the ,church1 but ,i was withheld from offering ,sacrifice4 ,other things ,i pass over1 which ,i might have avoided1 but ,i bore them for your sake1 ,i believe4 ,may the ,lord cause all things to turn out peacefully4 ,our ,god gives us divers admonitions1 by heavenly signs1 by prophetic warnings2 and by visions vouchsafed even to sinners1 ,he would have us understand that we ought to beseech ,him to remove from us commotions1 that ,he would bestow peace on you1 our rulers1 that the ,church1 for whose benefit it is that we should have pious and ,christian ,emperors1 may be kept in faith and tranquillity4 ,sidenote3 ,eccles4 iii4 #a4 ,sidenote3 ,ps4 cxix4 #abf4 ,sidenote3 ,s4 ,matt4 ix4 #ac4 ,sidenote3 ,prov4 xviii4 #ag4 ,vulg4 #ae4 ,doubtless you wish to be approved by ,god4 ,to every thing there is a season1 as it is written2 ,it is time for ,thee ,lord1 saith the prophet1 to lay to ,thine hand1 and1 ,it is an acceptable time to ,god4 ,you shall make your oblation when you have received permission to sacrifice1 when your offering will be pleasing to ,god4 ,would it not be a delight to me to enjoy your ,majesty's favour1 and act in accordance with your will1 if the case permitted it8 ,prayer by itself is a sacrifice2 it obtains pardon while the oblation would be rejected1 for the former is evidence of humility1 the latter of contempt3 for ,god ,himself tells us that ,he prefers the performance of ,his commandments to sacrifice4 ,god proclaims this1 ,moses announces it to the people1 ,paul preaches it to them4 ,do that which you understand is for the time better4 ,i will have mercy1 it is said1 and not sacrifice4 ,are not those therefore rather to be called ,christians who condemn their own sin than those who think to excuse it8 ,the just accuses himself in the beginning of his words4 ,he who1 having sinned1 accuses himself1 not he who praises himself1 is just4 #af4 ,i would that previously to this ,i had trusted rather to myself than to your accustomed habits4 ,remembering that you quickly pardon1 and revoke your sentence1 as you have often done1 you have been anticipated1 and ,i have not shunned that which ,i had no need to fear4 ,but thanks to the ,lord1 ,who chastises ,his servants1 that they may not be lost4 ,this ,i share with the prophets1 and you shall share it with the saints4 #ag4 ,shall not ,i value the father of ,gratian at more than my own eyes8 ,your other sacred pledges too claim pardon for you4 ,on those whom ,i regarded with impartial affection ,i conferred by anticipation a name that is dear to me4 ,you have my love1 my affection1 my prayers4 ,if you believe my words1 ,i call on you to act according to them2 if1 ,i say1 you believe1 acknowledge it1 but if not1 excuse my conduct in that ,i prefer ,god to my sovereign4 ,may your gracious ,majesty1 with your holy offspring1 enjoy in happiness and prosperity perpetual peace4 ,,letter ,,lii4 ,a4,d4 #cib4 ,,titianus1 or ,tatianus1 for both forms of the name are given1 was a person in high position under ,theodosius1 and filled the office of ,prtorian ,prefect4 ,he had incurred1 as this ,letter implies1 the enmity of the ,emperor's favourite minister ,rufinus1 who eventually procured his exile4 ,he is here congratulated on ,rufinus' removal from the position of #8,master of the offices1' and thereby from exercising an unfavorable influence on some private suit in which ,tatianus was engaged4 ,,ambrose ,,to ,,titianus4 #a4 ,,you have obtained a harmless victory1 enjoying the security of victory without the bitterness of entreaty2 for ,rufinus from being ,master of the ,offices#bce1 has been made in his consulate a ,prtorian ,prfect4 ,by this he has acquired more power for himself1 but to you he can be hurtful no longer1 for he is become the ,prfect of another district4 ,i greatly rejoice both with him1 as a friend1 in having thus received an increase of honour1 and at the same time a relief from odium1 and also with you1 as a son4 ,and this1 because you are delivered from him whom you deemed would be too rigid a judge to you1 so that if you shall have arranged your business with your grand-daughter1 it will have arisen from your affection1 not from fear4 #b4 ,exert yourself1 therefore1 to obtain an adjustment1 both the hope and profit of which are now greater3 the hope1 because the father of your grand-daughter1 who promised himself much from the sentence of ,rufinus1 has no longer anything to hope from him2 for ,rufinus is now concerned about other things1 and neglects the past1 or has laid it aside together with the office which he then held2 the father now looks rather to the merits of his cause1 than to a patron of his sentiments2 the fruit too of an adjustment will be sweeter1 for the credit of it must be ascribed to yourself2 for you might have scorned it1 and have not done so1 regarding the pious claims of kindred1 rather than the angry suggestions of injury4 ,farewell3 love me as a son1 for ,i love you as a parent4 ,,letter ,,liii4 ,a4,d4 #cib4 ,s4 ,,ambrose here writes to ,theodosius to express his grief at the death of ,valentinian ,,ii1 and mentions the preparations made for his burial4 ,s4 ,ambrose spoke his funeral oration1 which is extant1 and is full of expressions of deep attachment4 ,valentinian had been slain by ,arbogastes1 who put ,eugenius on the throne4 ,,ambrose ,,to ,,the ,,emperor ,,theodosius4 #a4 ,,your ,majesty's letter has broken my silence2 for ,i had persuaded myself that in sorrow so great ,i could do nothing better than withdraw into retirement4 ,but not being able to conceal myself in any retreat1 or abdicate my bishopric1 ,i at least retired within myself by silence4 #b4 ,i am filled1 ,i confess1 with bitter grief1 not only because the death of ,valentinian has been premature1 but also because1 having been trained in the faith and moulded by your teaching1 he had conceived such devotion towards our ,god1 and was so tenderly attached to myself1 as to love one whom he had before persecuted1 and to esteem as his father the man whom he had before repulsed as his enemy4 ,i have mentioned this not for the sake of recalling former wrongs1 but as a proof of his conversion4 ,for the one he learnt from others1 the other was his own1 and retained by him when once received from you1 so firmly1 as to fortify him against all the arguments of his mother4 ,he professed that he owed his education to me1 he longed for me as for a careful parent1 and when some pretended to have received tidings of my arrival1 he anticipated it with impatience4 ,moreover1 on those very days of public mourning1 although he had within the limits of ,gaul holy and eminent bishops of the ,lord1 he thought proper nevertheless to write to me to confer upon him the ,sacrament of ,baptism4 ,by this request1 in an unreasonable but affectionate way1 he gave testimony of his love towards me4 #c4 ,shall ,i not then sigh after him with my inmost spirit1 shall ,i not embrace him in the secret recesses of my heart and soul8 ,shall ,i deem him dead to me8 ,yes1 indeed to me he is assuredly dead4 ,how thankful was ,i to the ,lord1 that he was so changed towards me1 so improved1 and had assumed a character so much more mature4 ,how thankful also was ,i to your ,clemency1 in that you had not only restored him to his kingdom1 but also1 what is more1 had disciplined him in your own faith and piety4 ,shall ,i not weep therefore that he1 while fresh in years1 and before he had obtained as he desired the grace of the ,sacraments1 has met with a sudden death8 ,it has been a solace to my mind that you have yourself condescended to testify to my grief4 ,i have your ,majesty for judge of my affections and interpreter of my thoughts4 #d4 ,but hereafter we shall have time for sorrow2 let us now care for his sepulture1 which your ,clemency has commanded to take place in this city4 ,if he has died without ,baptism1 ,i now keep back what ,i know4 ,we have here a most beautiful porphyry vessel1 and well adapted for the purpose2 for ,maximian the colleague of ,diocletian was so buried4 ,there are also very precious tablets of porphyry1 to encase the covering in which the royal remains are inclosed4 #e4 ,all this was prepared1 but we waited for your ,majesty's order2 and its arrival has comforted your holy daughters1 sisters of your son ,valentinian1 who greatly afflict themselves1 and the more in that for a long while they received no answer4 ,this has been no small solace to them1 but so long as his remains lie unburied1 they do not spare themselves1 for they daily imagine that they are celebrating the funeral of their brother4 ,and in truth they never are without many tears and heavy sorrow1 and whenever they visit his body they return almost lifeless4 ,it will be for their good therefore1 and for that of his beloved remains1 that the burial should shortly take place1 lest the heat of summer should wholly dissolve them1 for its first fervour is scarcely past4 #f4 ,i observe your command and commend it to the ,lord2 may ,he love you1 for you love the ,lord's servants4 ,,letter ,,liv4 ,a4,d4 #cib4 ,,the ,eusebius to whom this and the following letters are addressed is probably not the ,bp4 of ,bologna who took a leading part in the ,council of ,aquileia1 though he appears to be also connected with ,bologna1 7,lett4 lv4 #b474 ,s4 ,ambrose does not write to him in the style in which he would address an eminent ,ecclesiastic4 ,he was probably a layman1 on very intimate terms with ,s4 ,ambrose1 as the whole tone of the ,letters implies4 ,both are on affairs of private life1 both1 especially the latter1 are written in a tone of playful pleasantry and a not irreverent adaptation of sacred things1 such as has often marked the familiar correspondence of a great ,bishop4 ,eusebius seems to have had a son ,faustinus1 and this son a large family1 of whom another ,faustinus an ,ambrosius and an ,ambrosia are here mentioned4 ,it was to this ,eusebius1 on the occasion of ,ambrosia's dedication as a professed ,virgin1 that ,s4 ,ambrose wrote the treatise #8,de ,institutione ,virginis4' ,she is the #8sancta soror1' the #8holy sister' of ,lett4 liv4 ,,ambrose ,,to ,,eusebius4 #a4 ,,the ,secretary of the ,prefecture1 who had got into trouble on account of the works at ,portus#bcf is now safe in port4 ,he came at the right moment1 for as soon as ,i received your letters ,i saw the ,prefect1 and interceded for him2 and he immediately pardoned him1 and ordered the letter which he had dictated for the sale of his goods to be recalled4 ,even if his arrival had been less speedy1 no man would more readily have admitted the embarrassments attending that work of repairing the port than he who would have made shipwreck therein had he not had you for his pilot2 and from whence he could otherwise only have escaped with his bare life4 #b4 ,the little ,faustinus is suffering from a cough1 and has come to his holy sister to be cured1 and came willingly1 for he found that the complaint of his stomach is better cared for here4 ,he also considers me to be a physician and looks to me for his dinner4 ,so he has his medicine here twice a day1 and he had begun to get strong1 but while from their too great love they keep him away1 his stomach-cough has returned1 worse than before1 and unless he returns to his medicines he will still suffer from it4 ,farewell3 love me1 for ,i also love you4 ,,letter ,,lv4 ,a4,d4 #cib4 ,,ambrose ,,to ,,eusebius4 ,sidenote3 ,gen4 viii4 #aa4 ,sidenote3 ,ib4 #bj4 ,sidenote3 ,ib4 ix4 #a4 ,sidenote3 ,ib4 #i4 ,sidenote3 ,ib4 #ab4 #a4 ,,the two ,faustinuses are herewith restored to you1 the two little ,ambroses stay with me4 ,you have in the father what is best1 in the younger son what is most agreeable2 for you have at once the summit of virtue1 and shew forth the grace of humility4 ,i have what is intermediate between father and younger son4 ,with you is the head of the whole family1 and the continuous succession of a name handed down2 with me remains that frugal mean which both depends upon the head1 and has a common being with what follows it4 ,you have him who is our common rest1 who when he comes to me in my turn1 smooths all the cares of my soul4 ,you have him who alike by his life and works1 and by his offspring has found favour with our ,lord1 you have him who in the storms of this world nourished a spiritual dove1 to bring him the fruit of peace1 anointed with the oil of chastity4 ,you have him who built an altar to the ,lord1 he whom ,god blessed together with his sons1 and said unto them1 ,be fruitful and multiply2 with whom ,he established the covenant of ,his peace1 that it might be unto him and his sons for perpetual generations4 ,sidenote3 ,ib4 #bj4 #b4 ,you have then one who is an heir of ,divine benediction1 a partner in grace1 a sharer in righteousness4 ,but take care1 ,i beseech you1 that this our husbandman ,noah1 the good planter of the fruitful vineyard1 does not become inebriated with the cup of your love and favour1 as one filled with wine1 and so indulge too long in rest1 and then if haply he fall asleep the longing for our ,shem awake him4 ,sidenote3 ,ib4 #bc4 ,sidenote3 ,gen4 ix4 #bd4 ,sidenote3 ,ps4 xlv4 #c4 ,sidenote3 ,gen4 ix4 #bg4 ,sidenote3 ,ib4 x4 #a4 #c4 ,there also is ,japhet the youngest of the brethren1 who with pious reverence may cover his father's nakedness1 whom his father may see even in sleep and never dismiss from his remembrance1 but keep him ever in his sight and in his bosom1 and when he wakes may know what his younger son has done unto him4 ,in ,latin his name signifies #8health1' in that grace is spread over his lips and over his life1 wherefore ,god hath blessed him1 because he1 going backward1 one may say1 to ,bologna1 covered his father with the pious garment of charity1 and shewed honour to piety2 of whom also his father said1 ,god shall enlarge ,japhet1 and he shall dwell in the tents of ,shem4 ,wherefore also in the enumeration of this generation he is preferred to his elder brother1 he is substituted for him in the blessing3 he is preferred in regard of honour to his name1 he is substituted in regard of the prerogative of elder birth and the honour due to nature4 ,sidenote3 ,prov4 xxii4 #a4 #d4 ,now in ,latin ,shem signifies a #8name4' ,and truly is this ,ambrose of ours a good name1 in whose tents ,japhet may be enlarged1 because a good name is rather to be chosen than great riches4 ,let him therefore also be blessed1 let his name be above gold and silver1 let the seed of ,abraham be in his portion1 let all his blessing rest on his posterity1 and on the whole family of the just man4 ,but no one is cursed1 all are blessed1 for blessed is the fruit of ,sarah4 ,sidenote3 ,gen4 ix4 #bf4 ,sidenote3 ,ib4 x4 #i4 #e4 ,the ,ambroses salute you1 the beloved ,parthenius salute you1 so does ,valentinian1 disposed to humility1 which is in ,hebrew #8,canaan'1 being as it were the servant of his brother1 to whom he has also given place as regards his name4 ,and therefore he is like ,nimrod1 mighty in his double name1 a great hunter upon the earth1 of whom it is said2 ,even as ,nimrod the mighty hunter before the ,lord4 ,for being somewhat rude in intellect1 but of great bodily strength1 he surpasses in strength those whose genius he cannot equal2 so that he would seem to carry with him the ,comacine#bcg rocks1 and to resemble them in his outward appearance1 being as he is somewhat like a bull1 wrathful at being set aside1 at being deprived of his paternal name1 at being subjected1 through an inhabitant of the capital1 to one from ,bologna1 for he knows not the blandishments of infancy1 and sprung without suffering injury from his nurse's bosom4 ,farewell3 love me for ,i love you4 ,,letter ,,lvi4 ,a4,d4 #cib4 ,a ,,note in p4 #ga ,footnote #ej gives a brief outline of the schism in the ,church of ,antioch up to the time of the ,council of ,aquileia1 which made some efforts to bring about a settlement4 ,meletius was then succeeded by ,flavian1 so that there still remained two rival ,bishops1 ,flavian and ,paulinus4 ,another opportunity for closing the schism came at ,paulinus' death1 at the end of #chh ,a4,d41 but so far from allowing the wound to be so healed ,paulinus on his death-bed consecrated ,evagrius as his successor in violation of the ,canons of ,nica1 7,theod4 ,h4,e4 v4 #bc7 which #8do not allow a ,bishop to appoint his successor1 but require all the ,bishops of the province to be summoned to elect1 and forbid consecration without at least three consecrating ,bishops4' ,the western ,bishops therefore continued to press ,theodosius to call a ,council to deal with the matter1 which was accordingly assembled at ,capua4 ,flavian1 though ordered by the ,emperor1 did not appear1 and the ,council referred the question to the decision of ,theophilus of ,alexandria and the ,bishops of ,egypt who were not committed to either side1 and in this letter ,s4 ,ambrose replies to ,theophilus who had written to him that ,flavian still refused to submit himself to their decision and again appealed to the ,emperor1 and urges him to summon ,flavian once more1 and endeavour to bring the matter to a peaceful issue1 advising him to consult also ,siricius1 the ,bishop of ,rome4 ,he points out that both parties rely rather on the weakness of their opponent's case than on the soundness of their own1 and expresses a hope that an end may be put to the schism1 and peace restored to the ,church4 ,tillemont1 in note #da on the ,life of ,s4 ,ambrose1 discusses the date of the ,synod of ,capua1 and fixes it at the end of ,a4,d4 #cia1 chiefly on the ground that ,theodosius did not return to ,constantinople from ,milan till ,november of that year1 while it must have been held before the disturbance in the west occasioned by the revolt of ,arbogastes and the death of ,valentinian1 which took place in the spring of ,a4,d4 #cib4 ,,ambrose ,,to ,,theophilus4 #a4 ,,evagrius has no good ground for preferring his claim1 ,flavian has cause to fear1 and therefore avoids the trial4 ,let our brethren pardon our just grief1 for on account of these men the whole world is agitated1 yet they do not sympathize with our grief4 ,let them at least patiently suffer themselves to be censured by those whom they perceive to have been for so long a time harassed by their obstinacy4 ,for between these two who would agree upon nothing which appertains to the peace of ,christ1 a grievous discord has arisen and spread through the whole world4 #b4 ,to this shipwreck of pious peace the holy ,council of ,capua had at length opened an haven of tranquillity2 that communion should be given to all throughout the ,east who profess the ,catholic faith1 and that the cause of these two men should be referred to the judgment of your ,holiness1 and to our brethren and fellow-bishops of ,egypt1 as assessors4 ,for we deemed your judgment likely to be true1 in that1 having embraced the communion of neither party1 it would be inclined by no favour towards either side4 #c4 ,but while we were hoping that by these most equitable decrees of the ,council a remedy was now provided1 and an end put to discord1 your ,holiness writes word that our brother ,flavian has again had recourse to the aid of prayers1 and to the support of ,imperial ,rescripts4 ,and thus the toil of so many ,bishops has been spent to no purpose2 we must have recourse once more to the civil tribunals1 to the ,imperial ,rescripts1 once more must they cross the sea1 once more1 though weak in body1 exchange their own country for a foreign soil1 once more must the ,holy ,altars be deserted that we may travel to distant lands1 once more crowds of indigent ,bishops1 whose poverty was before no burthen to them1 but who now need external aid1 must suffer want themselves1 or at any rate use for their journey what else had fed the poor4 #d4 ,meanwhile ,flavian1 alone exempt1 as he fancies1 from the laws1 does not come when all others are assembled4 ,the money-lender and debtor meet each other1 these men alone cannot meet3 ,flavian by his own will deprives himself of ,episcopal fellowship1 and will not appear in person either at the ,imperial order1 or when cited by his brethren4 #e4 ,nevertheless1 even this cause of offence does not induce me to consider our brother ,evagrius entirely in the right1 although he seems to himself the more defensible either because ,flavian avoids him1 or because he thinks his opponent to be in no better case than himself1 each of them relying more on the defects of his opponent's ordination than on the validity#bch of his own4 ,we however would recall them to a better course1 wishing them to be aided rather by the goodness of their own cause than by the defects of others4 ,sidenote3 ,gal4 ii4 #ah4 #f4 ,now since you have stated in your letter that some form may be devised touching this matter1 whereby the discord of our brethren may be removed2 and as the holy ,synod has trusted the right of cognizance to the unanimous judgment of yourself and our other fellow-bishops from ,egypt1 it is fitting that you should again summon our brother ,flavian1 so that1 if he should persist in not choosing to appear1 you may then without prejudice to the decrees of the ,council of ,nice1 and also of the ,synod of ,capua1 take such measures for the preservation of general peace as may not destroy what has been built up3 ,for if ,i destroy what ,i have built1 or build again what ,i destroyed1 ,i make myself a transgressor4 ,let the grace of that peace which has been obtained be thus preserved by all1 and the refusal of either party to appear will not have the effect of frustrating it4 #g4 ,moreover we are of opinion that it will be well for you to refer to our holy brother the ,bishop of the ,roman ,church2 for we do not doubt that what you shall determine he also will approve4 ,for the resolution that is come to will be useful1 and our peace and quiet will be secure1 if such a decree is made by your advice as shall not create discord in our communion4 ,and thus we also1 receiving the series of your decrees1 and assured that the ,roman ,church has given its undoubting approbation to what has been done1 shall with gladness participate in the result of this trial4 ,,letter ,,on ,,the ,,case ,,of ,,bonosus4 ,a4,d4 #cib or #cic4 ,,this letter is certainly not written by ,s4 ,ambrose1 though included among his letters4 ,the writer of it speaks of #8our brother ,ambrose4' ,tillemont discusses the authorship in a note1 7#de47 and makes it probable that it was written by ,siricius4 ,the case of ,bonosus had been brought before the ,synod of ,capua1 and they had decided that it should be referred to the ,bishops of ,macedonia1 under the presidency of ,anysius ,bishop of ,thessalonica1 as being his nearest neighbours4 ,these ,bishops seem to have written a letter to consult ,siricius1 the ,bishop of ,rome1 and this is believed to be his reply1 in which he declines to interfere with their decision1 only adding a few remarks upon one point4 ,bonosus was ,bishop of ,sardica#bci in ,illyria1 and the founder of an obscure sect4 ,they were accused of ,photinianism1 and ,bonosus is called a fore-runner of ,nestorius1 but the ,helvidian doctrines of which this letter speaks are the most clearly ascertained of their errors4 ,the sect survived at least till the vith ,century4 ,a ,,letter ,,concerning ,,the ,,deciding ,,of ,,the ,,case ,,of ,,bonosus1 ,,according ,,to ,,the ,,decree ,,of ,,the ,,synod ,,of ,,capua4 #a4 ,,you have written to us a ,letter concerning ,bishop ,bonosus in which1 either from love of truth or from modesty1 you enquire our opinion4 ,but since it has been the judgment of the ,council of ,capua that those who are neighbours to ,bonosus and his accusers should be assigned his judges1 and specially the ,macedonian ,bishops1 who1 with the ,bishop of ,thessalonica1 should judge of his acts and writings1 we have to remark that the function of judging cannot appertain to ourselves4 ,otherwise1 were the question of the ,synod at this day still open1 we might well have decided concerning these things which are included in what you have written at length4 ,having taken upon yourselves this judgment1 it is now your part to form your decision on the whole question1 to give no power of retreat or escape either to the accusers or the accused2 for1 being chosen by the ,synod to conduct the examination1 you have taken upon you its functions4 #b4 ,again1 when ,bishop ,bonosus1 after your judgment1 sent to our brother ,ambrose to enquire his opinion whether he should break into and enter upon the church which was closed to him1 he received for reply that he must do nothing rashly1 that everything must be carried on modestly1 patiently and in order1 that nothing contrary to your decision must be attempted1 that you1 to whom the ,synod had committed such authority1 would appoint what appeared to you agreeable to justice4 ,the first point therefore is that judgment should be given by those to whom the power of judging has been given2 for you1 as we have said1 judge in place of the entire ,synod2 as to ourselves it does not befit us to judge as though by the authority of the ,synod4 #c4 ,assuredly we cannot deny that he is justly blamed concerning the sons of ,mary1 and that your ,holiness deservedly repudiated the opinion that from the same ,virgin womb1 of which according to the flesh ,christ was born1 other offspring was produced4 ,for the ,lord ,jesus would not have chosen to be born of a ,virgin1 if ,he had conceived she would be so wanting in continence as to suffer that birthplace of the ,lord's ,body1 that palace of the eternal ,king1 to be polluted by human intercourse4 ,to propound such an opinion as this1 what is it but to fortify the unbelief of the ,jews who say that it was impossible ,he could be born of a ,virgin1 and who1 thus confirmed by the authority of ,christian ,bishops1 will strive with greater earnestness to overthrow the true faith8 ,sidenote3 ,s4 ,john xix4 #bf1 #bg4 ,sidenote3 ,s4 ,matt4 i4 #ah4 #d4 ,what else can be the meaning of that text wherein the ,lord says to ,his ,mother of ,john the ,evangelist1 ,woman1 behold thy son1 and again to ,john of ,mary1 ,behold thy mother8 ,with what purpose was it that while the ,lord was hanging upon the cross and atoning for the sins of the world1 ,he declared also the integrity of ,his ,mother8 ,wherefore was it said but that unbelief might close its lips and be silent1 nor dare to offer any insult to the ,mother of the ,lord8 ,he therefore1 in pronouncing upon and asserting ,his ,mother's chastity1 likewise bears witness that she was only espoused to her husband ,joseph2 and that she was ignorant of that carnal commerce which is the accustomed right of the marriage bed2 for1 had it been that she was to conceive children of ,joseph1 ,he would not have chosen to separate her from the company of her husband4 ,sidenote3 ,s4 ,john xix4 #bg4 #e4 ,but if this is not enough1 the ,evangelist has added his testimony1 saying that the disciple took her unto his own home4 ,did he then cause a divorce8 ,did he carry her off from her husband8 ,how can he who reads this in the ,gospel stagger and waver to and fro as one who has been shipwrecked8 ,sidenote3 ,ib4 #cj4 #f4 ,this then is the testimony of the ,son concerning ,his ,mother's chastity1 this is the rich heritage of ,mary's immaculate ,virginity1 this is the consummation of the entire work4 ,he spake thus1 and gave up the ghost1 crowning the whole mystery with a good end of filial duty4 #g4 ,we have also read and perused the whole of the instructions1 as well what relates to ,senecio being joined with our brother and fellow-bishop ,bassus in the government of his ,church1 as what relates to other matters1 and we now look for the direction of your sentence4 ,,letter ,,lvii4 ,,valentinian ,,ii4 having been murdered by ,arbogastes1 one of his ,generals1 the latter1 not venturing to claim the empire for himself1 set up ,eugenius1 who was really his puppet1 as ,emperor of the ,west4 ,theodosius temporised with him1 till he should be fully prepared to attack him1 and it was whilst he was thus for a time accepted as ,emperor that ,s4 ,ambrose addressed this letter to him4 ,he excuses himself in it for withdrawing from ,milan when ,eugenius came there1 on the plea that he was bound to fear ,god rather than man1 and reproves him for granting the restoration of their former revenues to the heathen temples1 which ,gratian and ,valentinian had before refused1 and exposes the futility of his plea that he was merely granting favour to his friends1 reminding him that ,god sees the heart4 ,he quotes at length the conduct of the ,jews in the time of ,antiochus1 as recorded in the ,book of ,maccabees1 as a precedent which ,christians were bound to follow4 ,at the same time he says that he is willing to address ,eugenius in matters which do not affect his duty to ,god4 ,,to ,,the ,,most ,,gracious ,,emperor ,,eugenius1 ,,ambrose1 ,,bishop1 ,,sends ,,greeting4 #a4 ,i withdrew from ,milan from fear of ,god1 to ,whom ,i am wont to refer1 as far as ,i am able1 all my acts1 never turning my mind from ,him nor making more account of any man's favour than of the grace of ,christ4 ,by preferring ,god to every one else ,i wrong no man1 and trusting in ,him1 ,i dare to tell your ,majesties1 the ,emperors1 my poor thoughts4 ,wherefore ,i will not refrain from saying to your most gracious ,majesty what ,i never refrained from saying before other ,emperors4 ,and that ,i may preserve the order of events1 ,i will touch one by one the points which relate to this transaction4 ,the illustrious ,symmachus1 when prefect of the city1 memorialised#bdj the ,emperor ,valentinian the younger1 of august memory1 begging that he would command what had been withdrawn from the temples to be restored4 ,he performed his part in accordance with his own wishes and mode of worship4 ,it became me also1 as ,bishop1 to recognize the duties of my office4 ,i presented two petitions to the ,emperors wherein ,i declared that a ,christian man could not contribute to the expenses of the sacrifices2 that ,i had not advised the withdrawal of the payments1 but that ,i did advise that they should not be now decreed1 and lastly1 that he would seem to be giving rather than restoring these expenses to the images2 for what he had not withdrawn1 he could not be said to restore1 but of his own free-will to give it for the uses of superstition4 ,lastly1 if he had done so1 he either must not come to the ,church1 or if he did1 he would either not find a priest1 or one who would withstand him4 ,nor could it be offered as an excuse that he was only a catechumen1 for it is not lawful for catechumens to contribute to the expense of idols4 #c4 ,my petitions were read in the ,consistory2 ,count ,bauto1 a man of the highest military rank1 and ,rumoridus1 himself too of the same dignity1 and from the first year of his boyhood attached to the ,gentile worship1 were present4 ,valentinian then listened to my suggestion1 and did nothing but what our faith reasonably required4 ,and they submitted to his officer4 ,sidenote3 ,ps4 cxix4 #df4 #d4 ,afterwards ,i openly addressed myself to the most gracious ,emperor ,theodosius1 and hesitated not to speak to him face to face4 ,he having received the intimation of a similar message from the ,senate1 although it was not the whole ,senate who asked it1 at length gave his consent to my suggestion1 and so for some days ,i did not come near him1 nor was he displeased thereat1 for ,i did not act for my own advantage but for his profit1 and that of my own soul also2 ,i was not ashamed to speak in the king's presence4 #e4 ,once more an ,embassy was sent from the senate to the ,emperor ,valentinian1 of blessed memory1 when he was in ,gaul1 but was able to extort nothing from him4 ,at that time ,i was absent and had not written anything to him4 #f4 ,but when your ,majesty assumed the reins of government it was found that this boon had been granted to men of eminence in the state but in religion heathens4 ,and perhaps it may be said1 your ,majesty1 that it is not a restitution to the temples on your part1 but a boon to men who had deserved well of you4 ,but the fear of ,god ought1 you know1 to lead us to act with constancy1 as is done in the cause of liberty not only by priests but by those who serve in your armies or are reckoned among the provincials4 ,envoys petitioned you1 as ,emperor1 for restitution to the temples1 but you consented not2 others again required it1 but you resisted2 yet subsequently you have thought fit to grant it as a boon to the petitioners themselves4 #g4 ,the ,imperial power is indeed great1 but let your ,majesty consider the greatness of ,god2 ,he sees all hearts1 ,he scrutinizes the inmost conscience1 ,he knows all things before they come to pass1 ,he knows the secrets of your breast4 ,you will not suffer yourselves to be deceived1 and do you hope to hide anything from ,god8 ,has not this suggested itself to your mind8 ,although they urged their suit with such perseverance1 ought not your ,majesty from respect for the most high and true and living ,god1 to have resisted still more perseveringly1 and to have refused what was derogatory to the ,divine law8 #h4 ,who grudges your bestowing upon others whatsoever you chose8 ,we do not pry closely into your munificence1 nor are we jealous of the advantages of others2 but we are the ministers of the ,faith4 ,how will you offer your gifts to ,christ8 your acts will be estimated by few1 your wishes by all2 whatever they have done will be ascribed to you1 whatever they have not done to themselves4 ,you are indeed ,emperor1 but you ought all the more to submit yourself to ,god4 ,else how shall the priests of ,christ dispense your gifts8 ,sidenote3 #b ,macc4 iv4 #ah sqq4 #i4 ,there was a question of this kind in former times1 and then persecution itself yielded to the faith of our fathers1 and heathendom gave way4 ,for when the game that was used every fifth year was kept at ,tyre1 and the wicked king of ,antioch had come hither to see it1 ,jason sent special messengers from ,jerusalem1 to carry three hundred silver drachms1 and give them to the sacrifice of ,hercules4 ,but our fathers would not give the money to the heathen1 but sent trusty persons to make declaration that such money was not to be devoted to sacrifices to the gods1 for this was not convenient1 but was to be applied to other expenses4 ,and it was decreed that1 forasmuch as ,jason had said that the silver was sent for the sacrifice of ,hercules1 that which was sent ought to be so applied4 ,and yet seeing that they who brought it pleaded in opposition1 in their zeal and devotion1 that it should not be employed for sacrifice but for other exigencies1 the money was applied to build ships4 ,they sent the money1 that is1 because they were compelled1 but it was not applied to sacrifices1 but to other public expenses4 #aj4 ,again1 they who brought the money might have been silent1 but they were led to violate secrecy because they knew whither it was being carried1 and so they sent men who feared ,god1 and who were to do their endeavour that the money might be applied to the equipment of ships1 and not to the temple4 ,thus they entrusted the money to men who were to plead the cause of the ,divine law1 and ,he who cleanses the conscience was made ,judge of the matter4 ,if those who were in the power of others took these precautions1 it cannot be doubted what it was your ,majesty's duty to do4 ,you1 whom no man constrained1 who were in no man's power1 ought certainly to have referred for advice to the priest4 #aa4 ,for my own part1 although ,i was alone in the resistance ,i then made1 still others both willed and advised it4 ,being thus bound by my own words both before ,god and before all men1 ,i have felt that ,i had no other choice or duty but to consult for myself1 for ,i could not properly trust to you4 ,for a long time ,i stifled and concealed my grief1 ,i gave no hint to any one1 but now ,i am no longer at liberty to dissemble1 or to be silent4 ,and this was why1 at the beginning of your reign1 ,i made no reply to your letters1 because ,i foresaw that what you have done would happen4 ,afterwards1 when you found ,i did not answer1 and sent to demand a reply1 ,i said1 #8,the reason why ,i do not write is that ,i think it will be wrung from him#bda4' ,sidenote3 ,rom4 xiii4 #g4 #ab4 ,but when a just occasion for the exercise of my office arose1 ,i both wrote and petitioned for those who were anxious on their own account1 with a view of shewing that in the cause of ,god a due fear of ,him affected me1 and that ,i did not set a higher value on flattery than on my own soul2 but that in the matters wherein petition is proper to be made to you1 ,i paid just deference to your authority1 as indeed it is written1 honour to whom honour1 tribute to whom tribute4 ,for seeing that ,i cordially deferred to a private person1 how should ,i not defer to the ,emperor8 ,but as you desire deference to be shewn to yourselves1 suffer us to defer to ,him from ,whom you would fain prove your authority to be derived4 ,,letter ,,lviii4 ,a4,d4 #cic4 ,,in this letter ,s4 ,ambrose informs ,sabinus that ,paulinus and ,therasia had resolved to give up all their wealth to the poor1 and retire to ,nola1 and complains of the objections raised against such self-denial1 ending with a mystical interpretation of ,david dancing before the ark4 ,,ambrose ,,to ,,sabinus1 ,,bishop4 #a4 ,,credible information has reached me that ,paulinus1 the lustre of whose birth was inferior to none in the region of ,aquitania1 has sold both his own possessions and those of his wife1 and entered upon a course of life which enables him to bestow upon the poor the property which has been converted into money2 while he himself having become poor instead of rich1 as one relieved of a heavy burden1 has bid farewell to his home his country and his kindred1 in order to serve ,god more diligently2 and he is reported to have chosen a retreat in the city of ,nola1 to pass the rest of his days in avoiding the turmoil of life4 #b4 ,the lady ,therasia too approaches closely to his zeal and virtue1 and objects not to the resolve he has taken4 ,having transferred her own property to other owners1 she follows her husband1 and contented with his little plat of ground will console herself with the riches of religion and charity4 ,offspring they have none1 and therefore desire to leave behind them good deeds4 #c4 ,when the great of the world hear this1 what will they say8 ,that a man of his family1 his ancestry1 his genius1 gifted with such eloquence1 should have seceded from the senate1 that the succession of a noble family should become extinct1 such things1 they will say1 are not to be borne4 ,and though they1 when they perform the rites of ,isis1 shave their heads and eyebrows1 they nevertheless call it an unworthy deed should a ,christian man out of zeal for holy religion change his habit4 ,sidenote3 ,s4 ,matt4 x4 #cc4 ,s4 ,mark viii4 #ch4 ,sidenote3 ,heb4 xi4 #bf4 ,sidenote3 #b ,sam4 vi4 #bj4 ,sidenote3 ,isa4 xx4 #d4 #d4 ,truly ,i grieve that1 while falsehood is so respected1 there should be such negligence as regards the ,truth1 that many are ashamed of seeming too devoted to our holy religion1 not considering ,his words ,who says1 ,whosoever shall be ashamed of#bdb ,me before men1 of him will ,i also be ashamed#bdc before ,my ,father ,which is in heaven4 ,but ,moses was not thus ashamed1 for though invited into the royal palace he esteemed the reproach of ,christ greater riches than the treasures of ,egypt4 ,david was not thus ashamed when he danced before the ,ark of the testimony in the sight of all the people4 ,isaiah was not thus ashamed1 when he walked naked and bare-foot through the people1 proclaiming the heavenly oracles4 ,sidenote3 ,ps4 xlvii4 #a4 ,sidenote3 ,ezek4 vi4 #aa4 #e4 ,viewed by the outward eye what can be a more unseemly spectacle than an imitation of the gestures of players1 and a wreathing of the limbs after the manner of women8 ,lascivious dances are the companions of luxury and the pastime of wantonness4 ,what did ,david himself mean by singing1 ,o clap your hands together1 all ye people8 ,if we regard the bodily action we must suppose that he clapped his hands as if mingling with female dancers1 and shouted with unseemly noise4 ,of ,ezekiel too it is said1 ,smite with thine hand1 and stamp with thy foot4 ,sidenote3 #b ,sam4 vi4 #bj4 ,sidenote3 ,ib4 #ba1 #bb4 #f4 ,but the things which viewed corporeally are unseemly1 when viewed in regard to holy religion become venerable1 so that they who blame such things will involve their own souls in the net of blame4 ,thus ,michal reproves ,david for his dancing and says to him1 ,how glorious was the king of ,israel to day1 who uncovered himself to day in the eyes of his handmaids6 ,and ,david answered her1 ,it was before the ,lord1 which chose me before thy father1 and before all his house to appoint me ruler over the people of the ,lord1 over ,israel3 therefore will ,i play before the ,lord1 and ,i will be yet more vile thus1 and will be base in mine own sight1 and of the maid-servants which thou hast spoken of1 of them shall ,i be had in honour4 #g4 ,david therefore did not shrink from female censure1 nor was he ashamed to hear their reproaches for his religious service4 ,for he played before the ,lord as being his servant1 and was the more pleasing to ,him in that he so humbled himself before ,god1 as to lay aside his royal dignity and to offer to ,god the very lowest ministry1 as though he were a servant4 ,she also who censured such dancing was condemned to barrenness and had no children by the king1 that she might not bring forth a proud offspring2 and so1 as it turned out1 she obtained no continuance of descendants or of good deeds4 ,sidenote3 ,s4 ,matt4 xi4 #ag4 ,sidenote3 ,eccles4 iv4 #e4 ,sidenote3 ,s4 ,matt4 v4 #af4 ,sidenote3 ,ps4 cx4 #a4 #h4 ,if any one is still doubtful1 let him hear the testimony of the ,gospel1 for the ,son of ,god said1 ,we have piped unto you1 and ye have not danced4 ,therefore were the ,jews abandoned1 because they danced not1 nor clapped their hands1 and the ,gentiles were called in1 who gave to ,god spiritual applause4 ,the fool foldeth his hands together and devoureth his own flesh1 that is1 he entangles himself in corporeal matters1 and devours his own flesh1 like prevailing death#bdd1 and so he shall not find eternal life4 ,but the wise man1 who so holds up his works that they may shine before his ,father ,which is in heaven1 has not consumed his flesh but has raised it to the grace of the resurrection4 ,this is that glorious dance of the wise man which ,david danced1 and thus by the loftiness of his spiritual dancing he ascended even to the throne of ,christ1 that he might see and hear the ,lord saying to his ,lord1 ,sit ,thou on ,my right hand6 ,sidenote3 ,isa4 xx4 #d4 #i4 ,now if you are of opinion that this interpretation of the dancing has not been made unreasonably1 do not spare yourself the trouble of reading a little further1 in order that we may consider together the case of ,isaiah1 how1 as is well known to you1 he was uncovered1 not in mockery but gloriously1 in the sight of the assembled people1 as one who reported with his own mouth the oracles of ,god4 #aj4 ,but perhaps it may be said1 ,was it not then disgraceful for a man to walk wholly uncovered through the people1 seeing that he must be met both by men and women8 ,must not the sight itself have shocked the eyes of all1 especially of women8 ,do not we ourselves generally shrink from looking upon naked men8 ,and are not men's persons concealed by garments that they may not offend the eyes of beholders by an unseemly spectacle8 ,sidenote3 ,isa4 xx4 #c4 #aa4 ,in this ,i also acquiesce2 but consider what it was this act represented1 and what was set forth under this outward show2 it was1 that the young men and maidens of the ,jews should be led away prisoners1 and walk naked1 like as ,my servant ,isaiah1 it is said1 hath walked naked and barefoot4 ,this might also have been impressed in words1 but ,god chose to render it more expressive by example1 that the sight itself might thus strike greater terror1 and what they shrunk from in the person of the prophet1 that they might dread for themselves4 ,in which of the two then does the baseness most shock us2 in the person of the prophet1 or in the sins of those unbelievers which deserved to fall into this great misery of captivity8 ,sidenote3 ,ps4 lxxxv4 #h4 ,sidenote3 ,gen4 ii4 #be4 ,sidenote3 ,ib4 iii4 #g4 ,sidenote3 ,ib4 xxxix4 #ab4 #ab4 ,but what if there was nothing worthy of reproach in the prophet's body8 ,he indeed alluded not to corporeal but to spiritual things2 for in his ecstasy of mind he says1 not ,i will hearken what ,i shall say1 but1 what the ,lord ,god shall say in me4 ,nor does he consider whether he is naked or clothed4 ,again1 ,adam before his sin was naked1 but knew not he was naked1 because he was endued with virtue2 after he had committed sin he saw that he was naked1 and covered himself4 ,noah was uncovered1 but he blushed not1 because he was full of gladness and spiritual joy1 while he who derided him for being naked1 himself remained subject to the disgrace of perpetual baseness4 ,joseph too1 that he might not be basely uncovered1 left his garment1 and fled away naked2 now which of the two was base in this instance1 she who kept another's garment1 or he who put off his own8 ,sidenote3 ,acts vii4 #ef4 ,sidenote3 ,isa4 xx4 #b4 #ac4 ,but that it may be more fully evident that the prophets regard not themselves nor what lies at their feet1 but heavenly things1 when ,stephen was stoned he saw the heavens opened1 and ,jesus standing on the right hand of ,god2 and therefore he felt not the blows of the stones1 he regarded not his bodily wounds1 but his eyes were fastened on ,christ1 he clung closely to him4 ,so also ,isaiah looked not on his own nakedness1 but offered himself to be the organ of the ,divine voice1 that he might utter what ,god spake within him4 ,sidenote3 ,gen4 xviii4 #ab4 ,sidenote3 ,ib4 xv4 #f4 ,sidenote3 ,ib4 xx4 #c4 #ad4 ,but be it supposed that he saw himself1 could he not do that which he was commanded8 ,could he believe that to be base which ,god enjoined8 ,sarah1 because she laughed1 was convicted of unbelief2 ,abraham was praised1 because he doubted not the word of ,god2 yea1 he received a very great reward1 because he believed that at ,god's command1 even parricide might be piously committed4 #ae4 ,what cause for shame then had the prophet here1 when one thing was enacted1 but that of which it was a figure was quite different8 ,the ,jews1 being deserted by ,god for their wickedness1 began to be vanquished by their enemies1 and were fain to betake themselves to the ,egyptians1 to be a protection to them against the ,assyrians1 whereas had they consulted for good1 they ought rather to have returned to the faith4 ,the ,lord1 being angry1 shews that their hope was vain in thinking that the offence against ,him could be removed by a greater sin1 for that very people in whom the ,jews were trusting1 were themselves to be vanquished4 ,this was the meaning as regards the actual history4 ,sidenote3 ,exod4 xxxii4 #f4 #af4 ,but this history itself is a figure1 signifying that he trusts in the ,egyptians who is given up to impurity1 and enslaved to wantonness4 ,for no man abandons himself to excess but he who departs from the precepts of the true ,god4 ,but as soon as a man waxes wanton1 he begins to fall off from the true faith4 ,and then he commits two grievous crimes1 lassitude as regards the flesh1 and sacrilege as regards the mind4 ,he then who follows not the ,lord his ,god ingulfs himself in impurity and lust1 those pestilential passions of the body4 ,but he who has engulfed and plunged himself in such wallowing places1 falls also into the snare of unbelief2 for the people sat down to eat and to drink1 and required that gods should be made for them4 ,hereby the ,lord teaches us that he who gives up his soul to these two kinds of vices1 is stript of the garment1 not of a woollen vest1 but of living virtue2 that clothing which is not temporal but eternal4 ,farewell1 love me1 for ,i also love you4 ,,letter ,,lix4 ,a4,d4 #cic4 ,s4 ,,ambrose here writes to ,severus1 ,bishop of ,naples1 to tell him of one ,james1 a presbyter of ,persia1 who was seeking a retreat from the world in ,campania4 ,this leads him to dwell on the contrast of the many troubles with which he is surrounded at ,milan4 ,,ambrose ,,to ,,severus1 ,,bishop4 #a4 ,,james1 our brother and fellow-presbyter1 has come from the depths of ,persia1 and chosen the coast of ,campania and your pleasant abodes for his resting-place4 ,you see in what spot he has anticipated for himself the enjoyment of a haven sheltered1 as it were1 from the storms of this world1 where1 after his long toils1 he may spend the remainder of his life4 ,sidenote3 ,ps4 xxiv4 #b4 #b4 ,for your coast1 removed not only from danger1 but from all tumult1 fills the senses with tranquillity1 and transports the mind from the fearful and raging billows of care to an honourable rest4 ,so that those words of ,david concerning the holy ,church1 which belong in common to all1 appear to be especially fitting and appropriate to yourselves2 ,for ,he hath founded it upon the seas1 and prepared it upon the floods4 ,for a mind undisturbed by inroads of barbarians and the evils of war1 has leisure for prayer1 devotes itself to the service of ,god1 cares for the things of the ,lord1 cherishes those things which belong to peace and tranquillity4 ,sidenote3 ,hab4 iii4 #g4 #c4 ,we meanwhile1 exposed to the outbreaks of the barbarians and the storms of war1 are tossing in the midst of troubles1 and from these toils and dangers can only gather that those of our future life will be still more grievous4 ,wherefore that saying of the ,prophet seems to accord with our condition1 ,i saw the tents of ,cushan in affliction4 ,sidenote3 ,ps4 cxx4 #e4 ,sidenote3 #a ,cor4 ii4 #ae4 #d4 ,for since ,i have now lived in the body fifty and three years1 among the shadows of this world1 whereby the truth of future perfection is obscured1 and have already endured such heavy afflictions1 am ,i not camping in the tents of ,cushan1 and having my habitation among the dwellers of ,midian8 ,for these1 owing to their consciousness of their darksome works1 dread being judged even by mortal men1 but he that is spiritual judgeth all things1 yet he himself is judged of no man4 ,farewell1 my brother2 love me1 as indeed you do1 for ,i also love you4 ,,letter ,,lx4 ,a4,d4 #cic4 ,,in this ,letter ,s4 ,ambrose urges ,paternus not to break the laws both of ,god and man by promoting a marriage between his son and his daughter's daughter1 who were within the forbidden degree of relationship1 and shews him what confusion would arise from such an union4 ,,ambrose ,,to ,,paternus4 #a4 ,i ,,have read your greeting1 my like-minded friend ,paternus1 but the question on which you ask my advice1 wishing to marry your son to your grand-daughter by your daughter1 is by no means paternal1 but unworthy of you both as grand-father and as father4 ,consider therefore what it is you ask about1 for in all that we wish to do1 we ought first to investigate the nature of the deed1 and then we shall be able to estimate whether it is worthy of praise or blame4 ,for instance1 carnal intercourse with women is a pleasure to some1 physicians even say it is healthful to the body2 but we must consider whether it be with a wife or a stranger1 with a married or an unmarried woman4 ,if a man have commerce with one who is espoused and given to him he calls it marriage2 he who assails the chastity of one who belongs to another commits adultery1 by the very name of which the temerity of the attempt is generally repressed4 ,to slay an enemy is accounted a victory1 to slay a criminal is justice1 to slay an innocent man murder1 and if a man is conscious of this he withholds his hand4 ,wherefore ,i beg that you also will consider what it is you propose4 #b4 ,you wish to arrange a marriage between our children4 ,but ,i would ask whether you would have equals or those who are unequal joined together8 if ,i mistake not1 they are wont to be called #8pairs#bde4' ,he who yokes oxen to the plough1 or horses to the chariot1 chooses pairs1 that both their age and their form may harmonize1 that there be no natural difference1 nor blemish of diversity4 ,you are proposing to unite your son and your grand-daughter by your daughter1 that is1 that he should marry his sister's daughter1 true though it is that he was born of a different mother from his professed mother in law4 ,consider what restraint is implied in the very names2 he is called her uncle1 she is called his niece4 ,does not the very sound of the names#bdf recal you1 when the one has in it the sound of grand-father1 and the other refers alike to uncle and to grand-father8 ,how great again is the confusion of the other terms8 ,you will be called both grand-father and father in law1 she too will receive the different names of niece and daughter in law4 ,the brother and sister also will exchange different names1 she will be the mother in law of her brother1 he the son in law of his sister4 ,the niece will marry her uncle1 and the affection of these your unstained offspring be exchanged for an irregular love4 #c4 ,on this point you tell me that the holy man your ,bishop is looking for my sentiments4 ,i cannot think or believe this4 ,for if this were so1 he would himself have chosen to write1 but by not doing so he has intimated that he considers there is no ground for doubt upon the point4 ,for how can there be any such doubt1 when the prohibition of marriage between first cousins extends1 according to the ,divine law1 to those who are related in the fourth degree4 ,but this is the third degree1 which even by the civil law seems to be excepted from the fellowship of marriage4 #d4 ,but let us first inquire what are the decrees of the ,divine law1 for you allege in your letters that an union between such persons must be considered as allowed by that ,law1 in that it is not forbidden4 ,i however assert that it is actually forbidden2 for seeing that first cousins are forbidden slighter familiarities1 much more must ,i deem this forbidden which contains within it the bond of a much closer union4 ,for he who affixes censure to lighter offences does not acquit but rather condemn heavier ones4 #e4 ,but if you consider it to be permitted because it is not specially forbidden1 neither will you find it forbidden by the words of the ,law that the father should take his daughter to wife4 ,but is this lawful1 merely because it is not forbidden8 ,by no means2 it has been interdicted by the law of nature1 by that law which is in the hearts of each of us1 by the inviolable rule of piety1 on the ground of nearness of kin4 ,how many things of this kind will you find which are not forbidden in the law promulgated by ,moses1 but which are yet forbidden by the voice of nature4 ,sidenote3 #a ,cor4 x4 #bc4 ,sidenote3 #b ,cor4 v4 #ag4 #f4 ,there are many things which are lawful1 but which are not expedient1 for all things are lawful1 but all things are not expedient1 all things are lawful1 but all things edify not4 ,if then the ,apostle recalls us even from those things which edify not1 how can we imagine that may be done which is not permitted by the oracle of the ,law1 and which edifies not1 because it differs from the rule of piety8 ,yet those very things in the old ,law which were more severe were mitigated by the ,gospel of the ,lord ,jesus4 ,old things are passed away1 behold1 all things are become new4 #g4 ,what is so usual as a kiss between an uncle and a niece1 which he owes to her as a daughter1 she to him as a parent8 ,will you therefore cast suspicion on this kiss of unoffending piety by proposing such a union1 will you deprive your beloved offspring of a sacrament so venerable8 #h4 ,but if the ,divine law pass by you unheeded1 at least the laws of ,emperors1 from whom you have received such ample honours1 ought not to have been so disregarded4 ,now the ,emperor ,theodosius forbad even cousins by either the fathers' or mothers' side to be united under the name of marriage1 and affixed a severe penalty upon any rash union of brothers' children4 ,and yet these are equal as regards each other1 but1 as they are bound together by the ties of mankind and brotherly union1 he would have them owe their birth to piety4 #i4 ,but you will say this rule has been relaxed in favour of some4 ,the law however is not prejudiced thereby1 for that which is not#bdg enacted for general use is only profitable to him in whose favour the relaxation takes place1 and so the odium is much less4 ,now although we read in the ,old ,testament of one calling his wife his sister1 it is unheard of that any man should marry his niece and call her his wife4 #aj4 ,it is indeed a curious plea which leads you to assert that your grand-daughter is not connected with your son1 her uncle1 by any close bond1 merely because they have no relationship by the father's side#bdh4 ,as if an uterine brother and sister1 born that is1 of the same mother but by a different father1 would be united together when of a different sex1 for as much as they have no relationship by the father's side#bdi1 but are only united to each other by the mother's side#bej4 #aa4 ,you ought therefore to relinquish your intention1 which1 even were it lawful1 would not tend to propagate your family1 for your son owes to us grand-children1 your dear grand-daughter owes to us great-grand-children4 ,farewell to you and all yours4 ,,letter ,,lxi4 ,a4,d4 #cid4 ,,this letter was addressed to ,theodosius after his victory over ,eugenius4 ,s4 ,ambrose in it explains his absence from ,milan1 and after expressing his gratitude to ,god for ,his blessing on the arms of ,theodosius1 urges the ,emperor to a merciful use of his victory4 ,,ambrose ,,to ,,the ,,emperor ,,theodosius4 #a4 ,,you seem to have supposed1 most blessed ,emperor1 as ,i understood from your ,majesty's letters1 that ,i had removed to a distance from ,milan because ,i believed your cause was forsaken by ,god4 ,but in my absence ,i was not so foolish1 nor so unmindful of your virtues and good deeds1 as not to feel sure that the assistance of heaven would aid your piety1 and assist you to rescue the ,roman ,empire from the cruelty of a barbarian robber1 and the rule of an unworthy usurper4 #b4 ,wherefore ,i made immediate haste to return1 as soon as ever ,i was aware that he whom ,i thought it right to avoid was gone1 for ,i had not deserted the ,church of ,milan1 which the judgment of ,god had committed to me1 but ,i shunned the presence of one who had involved himself in sacrilege4 ,so ,i returned about the first of ,august1 and from that day ,i have been in residence here1 and here your ,majesty's letter#bea has found me4 #c4 ,thanks be to our ,lord ,god1 ,who has responded to your faith and piety1 and revived among us the pattern of ancient sanctity1 giving to us to see in our own times what we marvel at in the ,lessons of ,holy ,scripture1 so effectual a presence1 ,i mean1 of ,divine aid in battle#beb1 that no mountain tops delayed your passage1 no hostile arms presented any impediment4 #d4 ,for this you think ,i ought to give thanks to the ,lord our ,god2 and this ,i will willingly do1 conscious of your good deeds4 ,that victim is certainly pleasing to ,god1 which is offered in your name2 and how great faith and devotion does this evince6 ,other ,emperors1 as soon as ever they gain a victory1 order triumphal arches or other badges of triumph to be erected1 but your ,clemency provides a victim for ,god1 and desires that oblations and thanksgivings should be offered to the ,lord by the priests4 #e4 ,i therefore1 though unworthy and unequal to such an office1 and to the offering of such prayers1 will yet tell you how ,i have acted4 ,i carried with me your ,majesty's letter to the altar1 and laid it thereon1 bearing it in my hand1 when ,i offered the ,sacrifice2 that so your faith might speak with my voice1 and the ,imperial letter itself might perform the functions of the priestly oblation4 #f4 ,truly the ,lord is merciful to the ,roman ,empire1 seeing that ,he hath chosen such a prince and parent of princes1 whose virtue and power1 raised on so great and triumphant an eminence of dominion1 is supported by such humility as to vanquish ,emperors in valour and priests in humility4 ,what shall ,i wish for1 or what shall ,i desire8 ,you possess everything2 from your stores therefore ,i will obtain the sum of my wishes2 your ,majesty is pitiful1 and has great clemency4 #g4 ,but ,i desire for you again and again an increase of mercy1 than which the ,lord hath given nothing more excellent2 that by your clemency1 the ,church of ,god1 as it rejoices in the peace and tranquillity of the innocent1 so it may also rejoice in the absolution of the guilty4 ,i would chiefly ask you to pardon those who have sinned for the first time4 ,may the ,lord preserve your ,clemency4 ,amen4 ,,letter ,,lxii4 ,a4,d4 #cid4 ,,in this letter also ,s4 ,ambrose urges on ,theodosius a merciful use of his victory1 and appeals to him specially for some of the defeated party who had sought the protection of the ,church4 ,he acknowledges the greatness of the request1 but pleads for it on the score of the divine favour which had been miraculously displayed in his behalf4 ,,ambrose ,,to ,,the ,,emperor ,,theodosius4 #a4 ,,although ,i lately wrote to your ,clemency even a second time1 still ,i was not satisfied to fulfil my duty of corresponding with you letter by letter2 for your gracious benefits have so often laid me under obligation that by no services can ,i pay my debt to your ,majesty1 most blessed ,emperor4 #b4 ,the very first occasion ought not therefore to have been omitted1 but through your chamberlain ,i ought to have offered to you my thanks1 and laid before you the expression of my duty2 and this that my omitting to write previously might not seem to arise from sloth rather than necessity3 ,i had also to inquire for some mode whereby ,i might offer to your ,goodness my proper and dutiful greeting4 #c4 ,rightly then do ,i send my son ,felix the ,deacon1 to convey to you my letter1 and to offer to you in my name both my dutiful respects1 and also a memorial in behalf of those who1 suing for mercy1 have fled to the ,church1 the ,mother of your piety4 ,their tears have constrained me to anticipate your ,clemency's mind by my petition4 #d4 ,our request is indeed a great one1 but it is addressed to one on whom the ,lord has bestowed unheard-of and wonderful things1 to one whose mercifulness we have experienced1 and whose piety we have as a hostage4 ,we confess then that we look for even more1 for as you have surpassed yourself in valour1 so also you must surpass yourself in pity4 ,for your victory is considered to have been bestowed on you in the primitive manner1 and miraculously1 as it was on ,moses1 on holy ,joshua the son of ,nun1 on ,samuel and on ,david1 not by human respect but by the outpouring of celestial grace4 ,wherefore we look for a measure of pity corresponding to that by means of which such a victory has been earned4 ,,letter ,,lxiii4 ,a4,d4 #cif4 ,,this1 the longest and latest1 and certainly not the least interesting1 of ,s4 ,ambrose's ,letters1 is addressed to the ,church of ,vercell1 which1 owing to intestine divisions1 had been for some time without a ,bishop4 ,s4 ,ambrose first urges them to remember ,christ's ,presence among them1 and to proceed to ,election with that thought especially in their minds4 ,he then speaks of two follows of ,jovinian1 ,sarmatio and ,barbatianus1 who had introduced their evil doctrines among them1 and so fostered divisions4 ,this leads him to dwell at length on the evils of sensuality and the benefits of self-denial1 on the profit of fasting1 and the excellence of a virgin life1 and bids them #8stand fast1' and not be led astray by false teachers4 ,then he recurs to the subject of the election of a ,bishop1 and bids them lay aside all evil feelings1 and choose one worthy of so high an office1 setting before them the examples of our ,lord ,himself1 of ,moses and ,aaron4 ,he then speaks of the qualities to be looked for in a true ,bishop1 and urges them to choose one worthy to succeed to the see of the holy martyr ,eusebius1 and1 recurring to the examples of the old ,testament1 dwells on the history of ,elijah4 ,he ends by a general exhortation to all the ,church of ,vercell to the chief ,christian virtues1 after the model of ,s4 ,paul's ,epistles1 to which the outline of this letter bears a general resemblance4 ,some questions as to its genuineness have been alluded to in the notes4 ,there seems no sufficient reason for doubting that it is a genuine letter of ,s4 ,ambrose4 ,it is thoroughly ,ambrosian in style and method1 and in its treatment of ,scripture1 especially of the history of the old ,testament and of the lives of the great saints of the old dispensation4 ,it was written not more than a year before ,s4 ,ambrose's death4 ,,ambrose1 ,,servant ,,of ,,christ1 ,,called ,,to ,,be ,,bishop1 ,,to ,,the ,,church ,,of ,,vercell1 ,,and ,,to ,,them ,,who ,,call ,,on ,,the ,,name ,,of ,,the ,,lord ,,jesus ,,christ1 ,,grace ,,unto ,,you ,,from ,,god ,,the ,,father ,,and ,,his ,,only-,,begotten ,,son ,,be ,,fulfilled ,,in ,,the ,,holy ,,spirit4 #a4 ,i ,,am overcome by grief that the ,church of the ,lord1 which is among you1 has still no ,bishop1 and alone in all the regions of ,liguria and milia1 of ,venetia#bec and the adjacent parts of ,italy1 stands in need of those ministrations which other ,churches were wont to ask at her hands1 and1 what causes me still more shame1 the contention#bed which causes this delay is ascribed to me4 ,for as long as there are dissensions among you1 how can either we determine anything1 or you make your election1 or any man accept the election1 so as to undertake among men who are at variance an office difficult to bear the weight of1 even among those that agree8 #b4 ,are you the scholars of a confessor1 are you the offspring of those righteous fathers1 who as soon as they saw holy ,eusebius#bee1 though before he was unknown to them1 put aside their own countrymen1 and forthwith approved of him2 and required no more than the sight of him for their approval8 ,rightly did he who was chosen unanimously by the ,church1 turn out so eminent a man1 rightly was it believed that he whom all demanded was chosen by the judgment of ,god4 ,it is fitting therefore that you follow the example of your fathers1 especially since it behoves you1 who have been trained by so holy a ,confessor1 to be better than your fathers1 forasmuch as you have been trained and taught by a better preceptor2 and to show forth a visible sign of your moderation and concord1 by unanimously agreeing to the choice of a ,bishop4 ,sidenote3 ,s4 ,matt4 xviii4 #ai1 #bj4 #c4 ,if the ,lord has said1 ,if two of you shall agree as touching any thing that they shall ask1 it shall be done for them of ,my ,father which is in heaven3 ,for where two or three are gathered together in ,my name1 there am ,i in the midst of them2 how much less1 when many are assembled in the name of the ,lord1 where all agree together in their petitions1 how much less ought we in any wise to doubt that there the ,lord ,jesus will be present to inspire their will and grant their petition1 to preside over the ordination and confer the grace8 ,sidenote3 ,eph4 ii4 #ad4 ,sidenote3 #a ,cor4 i4 #cj4 ,sidenote3 ,s4 ,john i4 #bf4 #d4 ,make yourselves therefore worthy that ,christ should stand in the midst of you2 for wheresoever is peace there is ,christ1 for ,christ is ,peace2 wheresoever is righteousness there is ,christ1 for ,christ is ,righteousness4 ,let ,him stand in the midst of you1 that you may see ,him1 that it be not said to you also1 ,there standeth ,one among you1 ,whom ye know not4 ,the ,jews saw ,him not1 for they believed not on ,him2 we behold ,him by devotion1 and ,him by faith4 ,sidenote3 ,ps4 xix4 #a4 ,sidenote3 ,acts vii4 #ef4 #e4 ,let ,him therefore stand in the midst of you1 that you may have the heavens which declare the glory of ,god1 opened to you2 that you may do ,his will and work ,his works4 ,the heavens are opened to him who sees ,jesus1 as they were opened to ,stephen1 when he said1 ,behold ,i see the heavens opened1 and ,jesus standing at the right hand of ,god4 ,jesus stood as an intercessor1 ,he stood1 as being eager to assist ,his soldier ,stephen in his combat2 ,he stood as being prepared to crown ,his martyr4 ,sidenote3 ,dan4 vii4 #i1 #aj4 ,sidenote3 ,ps4 lxxxii4 #a4 #f4 ,let ,him therefore stand in the midst of you1 that you may not fear ,him when seated on ,his throne1 for seated thereon ,he will judge1 according to the saying of ,daniel1 ,i beheld till the thrones were cast down1 and the books were opened1 and the ,ancient of days did sit4 ,and in the #hbnd ,psalm it is written1 ,god standeth in the congregation of princes1 ,he decideth among gods4 ,so then being seated ,he judges1 standing ,he decides4 ,he judges concerning them that are not perfected1 ,he decides among the gods4 ,let ,him stand for you as a ,defender1 as the good ,shepherd1 that cruel wolves may not attack you4 ,sidenote3 #a ,cor4 ix4 #bg4 #g4 ,nor is it without reason that my admonition directs itself to this point2 for ,i hear that ,sarmatio and ,barbatianus#bef have come among you1 vain boasters1 who assert that there is no merit in abstinence1 no grace in a strict life1 none in virginity1 that all are to be rated at one price1 that they who chastise their flesh1 in order to bring it into subjection to the body1 are beside themselves4 ,but had the ,apostle ,paul thought it a madness1 he never would have practised it himself1 nor written it for the instruction of others4 ,yet he thus glories1 saying1 ,but ,i keep under my body1 and bring it into subjection1 lest that by any means1 when ,i have preached to others1 ,i myself be found a reprobate#beg4 ,so that they who chastise not their own bodies1 yet would fain preach to others1 are themselves accounted reprobates4 ,sidenote3 #a ,s4 ,john ii4 #ai4 #h4 ,for is there aught so reprobate#beh as that which excites us to impurity1 to corruption1 to wantonness8 as the fuel of lust1 the enticer to pleasure1 the nurse of incontinence1 the incentive of desire8 ,what new school has sent forth these ,epicureans8 ,no school of philosophers1 as they affirm1 but of ignorant men who are setters forth of pleasure1 who persuade to luxury1 who hold chastity to be useless4 ,they were with us1 but they were not of us1 for we blush not to say what the ,apostle ,john said4 ,it was when placed here that they first fasted1 within the monastery they were under restraint2 there was no room for licence1 all opportunity of jesting and altercation was cut off4 #i4 ,this these men of delicacy could not bear4 ,they departed1 and when they desired to return were not received1 for ,i had heard many things concerning them against which it behoved me to be on my guard2 ,i admonished them1 but in vain4 ,thus they began to boil over and spread abroad what might prove the miserable incentives of all kinds of vice4 ,thus they lost the fruits of their fasting1 they lost the fruits of having contained themselves a little while4 ,and now with ,satanic malice they envy others those good works1 the fruits of which they have themselves lost4 #aj4 ,what virgin can hear without grieving that her chastity will have no reward8 ,far be it from her readily to give credence to this1 still less let her lay aside her earnestness1 or change the intention of her mind4 ,what widow1 were she to find her widowhood profitless1 would choose to preserve inviolate her first marriage-vow1 and live in sorrow1 instead of allowing herself to be comforted8 ,what wife is there who hearing that no honour is due to chastity1 might not be tempted by unwatchful heedlessness of mind or body8 ,and that is why the ,church1 in her sacred ,lessons1 in the discourses of her priests1 daily sends forth the praises of chastity1 the glory of virginity4 ,sidenote3 #a ,cor4 v4 #i4 ,sidenote3 #a ,cor4 v4 #aj4 ,sidenote3 ,ib4 #aa1 #ab4 ,sidenote3 ,eph4 v4 #c4 ,sidenote3 ,ib4 #e4 ,sidenote3 ,rom4 vi4 #c4 ,sidenote3 ,ib4 viii4 #ag4 #aa4 ,vainly then has the ,apostle said1 ,i wrote to you in an ,epistle not to company with fornicators3 and lest perhaps they should say1 #8,we speak not of the fornicators of this world1 but we say that he who has been baptized into ,christ ought not to be deemed a fornicator1 but whatever his life may be1 it will be accepted by ,god1' the ,apostle has added2 ,yet not altogether with the fornicators of this world1 and below1 ,if any man that is called a brother be a fornicator1 or covetous1 or an idolater1 or a railer1 or a drunkard1 or an extortioner2 with such an one no not to eat4 ,for what have ,i to do to judge them also that are without8 ,and to the ,ephesians1 ,but fornication1 and all uncleanness or covetousness1 let it not once be named among you1 as becometh saints1 adding straightway1 ,for this ye know1 that no whoremonger1 nor unclean person1 nor covetous man1 who is an idolater1 hath any inheritance in the kingdom of ,christ and of ,god4 ,this1 it is plain1 is said of the baptized1 for they receive an inheritance who are baptized into the death of ,christ1 and are buried together with ,him1 that they may rise together with ,him4 ,wherefore they are heirs of ,god1 and joint-heirs with ,christ1 heirs of ,god because the ,grace of ,god is conveyed to them1 and coheirs of ,christ because they are renewed according to ,his life2 heirs also of ,christ because by ,his ,death ,he grants to them as ,testator ,his inheritance4 ,sidenote3 #a ,cor4 x4 #g4 ,exod4 xxxii4 #f4 #ab4 ,now such as these1 who have somewhat to lose1 ought more to take heed to themselves than they who have nothing4 ,these ought to act with greater caution1 to avoid the snares of vice and the incentives to sin1 which chiefly arise out of meat and drink4 ,the people sat down to eat and drink1 and rose up to play4 ,sidenote3 ,gen4 iii4 #a-d4 #ac4 ,even ,epicurus himself1 whose example these men prefer to that of the ,apostles1 he1 the champion of pleasure1 while he denies that it produces evil1 denies not that certain consequences flow from it1 from which evils are generated3 he maintains too that not even the life of the licentious1 which is filled with pleasures of this kind1 can be said to be objectionable1 unless it be assailed by the fear of pain or death4 ,how far removed he is from the truth1 may be discovered even from this1 that he declares pleasure to be the work of ,god in man as its originator1 as his follower ,philomarus#bei maintains in his ,epitomes1 referring this opinion to the ,stoics as its authors4 #ad4 ,but this is refuted by holy ,scripture1 which teaches us that pleasure was instilled into ,adam and ,eve by the snares and enticements of the ,serpent4 ,for the ,serpent itself is pleasure1 and1 in accordance with this1 the passions of pleasure are various and slippery1 and infected by the poison1 so to speak1 of corrupt enticement4 ,hence it is plain that ,adam1 deceived by the sensual appetite1 fell from his obedience to ,god1 and the reward of grace4 ,how then can pleasure recal us to ,paradise1 when it alone cast us out of ,paradise8 ,sidenote3 ,s4 ,matt4 iv4 #b4 ,sidenote3 ,ib4 #c4 ,sidenote3 ,ib4 #d4 ,sidenote3 ,ib4 xvii4 #ba4 #ae4 ,wherefore the ,lord ,jesus1 willing to strengthen us against the temptations of the ,devil1 fasted before ,his combat1 to teach us that otherwise we cannot conquer the snares of evil4 ,moreover1 the ,devil himself employed the force of pleasure in launching the first dart of his temptations1 saying1 ,if ,thou be the ,son of ,god1 command that these stones be made bread4 ,to which the ,lord replies1 ,man shall not live by bread alone1 but by every word of ,god2 nor would ,he do it1 although within ,his power1 that ,he might teach us by this wholesome precept to attend rather to love of reading1 than to pleasure4 ,now seeing they deny that we ought to fast1 let them be prepared with some reason why ,christ fasted1 unless it were that ,his fast might be an example to us4 ,lastly in a subsequent instance ,he has taught us that except by fasting evil cannot easily be conquered4 ,these are ,his words1 ,this kind of evil spirits goeth not out but by prayer and fasting4 ,sidenote3 ,acts x4 #aj4 ,sidenote3 ,exod4 xxxiv4 #bh4 ,sidenote3 ,dan4 vi4 #bb4 ,sidenote3 ,ib4 ix4 #b4 ,sidenote3 ,tobit xii4 #h1 #i4 #af4 ,or what can be the meaning of ,scripture which teaches that ,peter fasted1 and that it was while he was fasting and praying that the mystery of the baptism of the ,gentiles was revealed to him8 what but to convince us that the ,saints themselves by fasting are advanced in virtue8 ,it was while fasting that ,moses received the ,law1 and in like manner1 ,peter1 while fasting1 was taught the grace of the ,new ,testament4 ,to ,daniel also it was vouchsafed through fasting to stop the mouths of the lions1 and to behold the events of times to come4 ,lastly1 what hope of salvation can there be for us1 unless by fasting we wash away our sins1 since ,scripture says1 ,fasting and alms purge away sin8 ,sidenote3 #a ,cor4 xv4 #cb4 #ag4 ,who then are these new teachers who deny the merit of fasting8 ,are they not heathen words which say1 ,let us eat and drink8 ,and well does the ,apostle tell them1 saying1 ,if after the manner of men ,i have fought with the beasts at ,ephesus1 what advantageth it me1 if the dead rise not8 let us eat and drink1 for to-morrow we die4 ,that is to say1 ,what did it profit me to contend even unto death1 save that ,i might redeem my body8 ,for in vain is it redeemed if there is no hope of the resurrection4 ,if therefore all hope of this is to be abandoned1 let us eat and drink1 let us not lose the fruit of things present1 seeing that future things are not within our grasp4 ,it is for those then to indulge in meat and drink1 who have nothing to hope for after death4 #ah4 ,lastly1 the ,epicureans1 the champions of pleasure1 assert that death is nothing to us3 what is dissolved1 they say1 is insensible1 and what is insensible is nothing to us4 ,by this they show plainly that they live by the body only and not by the mind1 and do not perform the functions of the soul but of the body only1 in that by separation of soul and body they deem all their vital functions to be dissolved1 the merits of their virtues and all vigor of their souls to perish1 that with his bodily senses the whole man fails1 and that1 though the body itself is not immediately dissolved1 the mind leaves not a relic behind it4 ,then they would have the soul perish sooner than the body1 whereas even according to their own opinion they ought to remember that the flesh and bones remain after death2 and1 would they abide by the truth1 they ought not to deny the grace of the resurrection4 ,sidenote3 ,ib4 #cc1 #cd4 #ai4 ,well therefore does the ,apostle1 confuting these persons1 admonish us not to be overthrown by such opinions1 saying1 ,be not deceived1 evil communications corrupt good manners4 ,be sober#bfj unto righteousness and sin not2 for some are ignorant of ,god4 ,to be sober then is good1 for drunkenness is sin4 #bj4 ,but to ,epicurus1 this advocate of pleasure1 him of whom we make such frequent mention1 in order to prove that these men are disciples of the heathens1 and follow either the sect of the ,epicureans or the man himself who was excluded even by philosphers from their company as the pattern of luxury1 what if we can prove even him to be more tolerable than these men8 ,now he asserts1 as ,demarchus#bfa tells us1 that it is not drinking-bouts1 nor banquettings1 nor the birth of sons1 nor the embraces of women1 nor a large supply of fish and such delicacies provided for sumptuous feasts1 it is not these which make life sweet1 but sober discourse4 ,he added also that they who are not excessive in seeking the dainties of the table1 are moderate in the use of them4 ,the man who cheerfully limits himself to the juices of plants and to bread and water1 despises delicate feasts1 for from these arise many evils4 ,elsewhere too they say that it is not excessive banquets and revels which make pleasure sweet1 but a temperate life4 #ba4 ,seeing then that philosphy has renounced these men1 shall not the ,church exclude them8 ,they themselves too1 as is usual in a bad cause1 often attack themselves by their own arguments4 ,for although it be their main opinion1 that there is no sweetness of pleasure but that which arises from eating and drinking2 yet1 perceiving that they cannot lay down so shameful a definition without the utmost disgrace1 and that none stand by them1 they have sought to disguise it under the gloss of colourable arguments1 and thus one of them has said1 ,in seeking pleasure by means of feasting and song1 we have lost that which is derived from hearing that ,word whereby alone we can be saved4 ,sidenote3 ,acts xvii4 #ah4 #bb4 ,do we not then perceive in this complicated discussion how inconsistent and variable these men are8 ,scripture condemns them1 for it has not passed over those whom the ,apostles confuted1 as ,luke records in the ,acts of the ,apostles1 which he has written in narrative style1 ,then certain philosophers of the ,epicureans#bfb1 and of the ,stoics encountered him4 ,and some said1 ,what will this babbler say8 other some1 ,he seemeth to be a setter forth of strange gods4 #bc4 ,yet not even from this number did the ,apostle part devoid of success4 ,for ,dionysius the ,areopagite1 and ,damaris his wife1 with many others1 believed4 ,and thus by their acts this assembly of the learned and eloquent proved themselves vanquished by the simple discourse of the faithful4 ,what then do these men mean by attempting to pervert those whom the ,apostle has won1 and ,christ redeemed with ,his own blood1 insisting that the baptized have no need to apply themselves to the exercise of virtue2 that they are not injured by revellings1 by excess of pleasure2 that they who deprive themselves of such things are foolish2 that virgins ought to marry and bear children2 widows also ought to renew that carnal commerce which they had better never have known2 and that although they might be able to contain themselves they are mistaken in refusing again to enter into the bond of marriage8 #bd4 ,what then8 ,shall we put off the man and put on the beast8 shall we strip off ,christ1 and be clothed over and over with the garments of ,satan8 ,the very heathen sages held that pleasure was not to be esteemed honourable1 lest they should seem to couple men with brutes1 and can we instil the habits of animals into the human breast1 and engrave on the rational mind the irrational instincts of wild beasts8 #be4 ,yet there are many kinds of animals1 who when they have lost their mate1 will no longer copulate1 but lead1 as it were1 a solitary life4 ,many also feed on simple herbs and only quench their thirst in the pure stream2 you may also often see dogs refuse food which they have been forbidden1 and1 if bid to refrain1 close up their hungry jaws4 ,do men then require to be recalled from that in which even mute animals have learnt from man's teaching not to transgress#bfc8 #bf4 ,but what is more excellent than abstinence1 which makes even the years of youth to be old1 and produces an old age of conduct8 ,for as by excess of food and drunkenness even old age is inflamed1 so on the other hand1 the insolence of youth is restrained by sparing food and by the flowing stream4 ,fire without us is quenched by the pouring on of water1 no wonder then if even internal heat is allayed by draughts from the brook2 for the flame is nourished or fails1 according as it is fed or not4 ,as hay1 stubble1 wood1 oil1 and the like are the fuel of fire1 and feed it1 and if you withdraw or do not supply them the fire is quenched1 so also the warmth of the body is nourished or diminished by food2 by food it is excited and by food allayed4 ,gluttony therefore is the mother of lust4 ,sidenote3 ,gen4 ix4 #bj4 ,sidenote3 #a ,tim4 v4 #bc4 #bg4 ,and shall we not say that temperance is accordant with nature1 and with that ,divine law1 which in the very origin of all things1 gave us to drink of the fountains and to eat of the fruit of trees8 ,after the flood the just man found himself tempted by wine4 ,wherefore let us use the natural drink of temperance1 and would that we all could do so4 ,but since we are not all strong1 the ,apostle says1 ,use a little wine for thine often infirmities4 ,it is to be drunk then because of infirmity not for pleasure1 and therefore as a remedy1 sparingly1 not as a luxury1 profusely4 ,sidenote3 #a ,kings xix4 #f4 ,sidenote3 ,ib4 #h4 ,sidenote3 ,exod4 xvii4 #f4 ,sidenote3 ,dan4 i4 #h2 xiv4 #cj2 iii4 #dj4 #bh4 ,again1 ,elijah1 when the ,lord ,god was training him to the perfection of virtue1 found a cake baken on the coals1 and a cruse of water at his head2 and in the strength of that meat he fasted forty days4 ,our fathers1 when they passed over the sea on foot1 drank water1 not wine4 ,it was when fed on their homely food and drinking water1 that ,daniel repressed the rage of the lions1 and the ,hebrew children saw the fiery furnace playing round their limbs with harmless flames4 ,sidenote3 ,judith xiii4 #af4 ,sidenote3 ,esther iv4 #af2 v4 #b4 ,sidenote3 ,s4 ,luke ii4 #cg4 ,sidenote3 ,s4 ,matt4 iii4 #d4 #bi4 ,and why should ,i speak of men only8 ,judith1 in no wise moved by the luxurious banquet of ,holofernes1 won a triumph which men's arms had found desperate1 by the sole merit of her temperance1 delivering her country from invasion1 and slaying with her own hand the captain of the host3 a manifest example both that this warrior dreaded by the people had become enervated by his luxury1 and that temperance in food had made this woman stronger than men4 ,it was not in her sex that she surpassed nature1 but by her spare diet she conquered4 ,esther obtained favour from the proud king by her fasts4 ,anna1 a widow of about fourscore and four years1 serving in the temple with fastings and prayers night and day1 came to the knowledge of ,christ1 and ,john the ,teacher of abstinence1 and1 as it were1 a new ,angel upon earth1 was ,his herald4 ,sidenote3 #b ,kings iv4 #ci4 ,sidenote3 ,ezra viii4 #b4 ,neh4 viii4 #b4 ,sidenote3 #b ,cor4 xi4 #bg4 #cj4 ,o foolish ,elisha6 to feed the prophets with wild and bitter gourds2 ,o ,ezra#bfd unmindful of ,scripture though from memory thou dost restore ,scripture6 ,o senseless ,paul1 to glory in fasting1 if fasting avails nothing6 ,sidenote3 ,is4 lviii4 #aa4 ,sidenote3 ,ps4 xxiii4 #e4 ,vulg4 #ca4 ,but how can that not profit whereby our vices are purged8 ,and if you offer it together with humility and mercy1 then1 as ,isaiah has said by the ,divine ,spirit1 thy bones shall be made fat1 and thou shalt be like a watered garden6 ,thy soul then is fattened1 and its virtues are enriched by the spiritual fat of fasting1 and thy fruits are multiplied by the richness of thy mind1 that thou mayest be made drunk1 as it were1 with soberness#bfe1 as is that cup whereof the ,prophet speaks1 ,and my cup which inebriateth me1 how goodly is it6 ,sidenote3 ,ecclus4 xviii4 #cj1 #ca4 ,sidenote3 ,ib4 xix4 #b4 ,sidenote3 #a ,cor4 vii4 #d4 #cb4 ,but not only is that temperance praiseworthy which is sparing in food1 but that also which restrains desires4 ,for it is written1 ,go not after thy lusts1 but refrain thyself from thine appetites4 ,if thou givest thy soul the desires that please her1 she will make thee a laughing stock to thine enemies6 and again1 ,wine and women will make men of understanding to fall away6 ,hence ,paul teaches temperance even in marriage2 for he who commits excess therein is1 as it were1 an adulterer1 and violates the ,apostolical law4 ,sidenote3 ,col4 ii4 #i4 #cc4 ,but how can ,i express the greatness of the grace of virginity1 which was counted worthy to be chosen by ,christ1 to be the bodily temple of ,god1 wherein dwelt1 as we read1 the fulness of the ,godhead bodily6 ,a virgin conceived the ,saviour of the world1 a virgin brought forth the ,life of the universe4 ,ought not then virginity to be above all other states#bff which was profitable to all in ,christ8 ,a virgin bore ,him ,whom this world cannot contain or support4 ,he1 born of the womb of ,mary1 preserved inviolate her chastity1 and the seal of her virginity4 ,therefore ,christ found in the ,virgin what ,he would take for ,his own1 what the ,lord of all would assume to ,himself4 ,by the woman and the man our flesh was cast out of ,paradise1 by the ,virgin it was re-united to ,god4 ,sidenote3 ,exod4 xv4 #bj4 #cd4 ,and what shall ,i say of the other ,mary#bfg1 the sister of ,moses1 who1 leading the female band1 passed on foot over the straights of the sea8 ,by the same grace ,thecla was reverenced even by lions1 so that the unfed beasts1 lying at the feet of their prey1 underwent a holy fast1 neither with wanton look nor sharp claw venturing to harm the virgin1 for even by a look the sanctity of virginity is profaned4 ,sidenote3 #a ,cor4 vii4 #be4 #ce4 ,again1 with what reverence has the holy ,apostle spoken1 ,now concerning virgins ,i have no commandment of the ,lord1 yet ,i give my judgement as one that hath obtained mercy of the ,lord4 ,commandment he has not1 but counsel2 for that which is above the ,law is not commanded1 but counselled and advised4 ,nor is any authority assumed1 but grace is shewn1 and that not by any chance person1 but by him who hath obtained mercy of the ,lord4 ,are then the counsels of these men better than those of the ,apostles8 ,the ,apostle says1 ,i give my counsel1 but they dissuade all from leading a virgin's life4 ,sidenote3 ,cant4 iv4 #ab4 ,sidenote3 ,eph4 v4 #bg4 #cf4 ,and we ought to wonder at the greatness of the commendation of it which the ,prophet1 or rather ,christ in the person of the ,prophet1 has expressed in one short verse4 ,a garden inclosed is my sister1 my spouse1 a spring shut up1 a fountain sealed4 ,christ says this to the ,church1 whom ,he would have a virgin without spot or wrinkle4 ,virginity is a fertile garden1 which bears many fruits of a good odour2 a garden inclosed because it is surrounded on all sides with the wall of chastity2 a fountain sealed1 in that virginity is the fountain and source of modesty1 and that which keeps unbroken the seal of purity2 that fountain wherein is reflected the image of ,god1 since with chastity of body accords likewise holy simplicity4 ,sidenote3 #b ,cor4 xi4 #b4 ,sidenote3 #a ,cor4 vii4 #cg4 ,nor can any one doubt that the ,church herself is a virgin1 whom even at ,corinth the ,apostle ,paul espoused1 that he might present her a chaste virgin to ,christ4 ,thus in his first ,epistle he gives counsel and sets a high value on the gift of virginity1 for that it is not disquieted by the needs of this present world1 nor defiled by its corruptions1 nor agitated by its storms4 ,in the latter he espouses the ,corinthians to ,christ1 that so1 in the purity of that people1 he may ratify the virginity of the ,church4 ,sidenote3 ,ib4 #bf4 ,sidenote3 ,ib4 #cb4 ,sidenote3 ,ib4 #cd4 ,sidenote3 ,ib4 #ce4 #ch4 ,answer me now1 ,o ,paul1 in what way for the present distress dost thou give counsel8 ,he that is unmarried1 thou sayest1 careth for the things that belong to the ,lord1 how he may please the ,lord1 adding further1 the unmarried woman careth for the things of the ,lord1 that she may be holy both in body and spirit4 ,she has therefore a bulwark against the storms of this world1 and thus shielded and fortified by the ,divine protection she is disquieted by none of the blasts of this world4 ,counsel then is good1 because therein lies profit1 but in commandment is a bond#bfh4 ,counsel leads forward the willing1 commandment binds the reluctant4 ,so that if any follow this counsel1 and repent not1 she hath profited2 on the other hand1 if she change her purpose1 she hath no ground to accuse the ,apostle1 for she ought to have judged better of her own weakness1 and thus she is responsible to herself for her own choice1 for she has bound herself by a bond and knot heavier than she can bear4 ,sidenote3 ,rom4 xiv4 #b4 ,sidenote3 #a ,cor4 vii4 #cg-dj4 #ci4 ,wherefore1 as a good physician1 who desires both to preserve for the strong the stability of their virtue1 and to restore health to the weak1 he gives to the one counsel1 to the other a remedy2 ,whoso is weak1 let him eat herbs2 let him take a wife2 he that is stronger1 let him use the strong meat of continence4 ,and he well adds2 ,he that standeth stedfast in his heart1 having no necessity1 but hath power over his own will1 and hath so decreed in his heart that he will keep his virgin1 doeth well4 ,so then he that giveth her in marriage doeth well1 but he that giveth her not in marriage doeth better4 ,the wife is bound by the law as long as her husband liveth2 but if her husband be dead she is at liberty to be married to whom she will2 only in the ,lord4 ,but she is happier if she so abide1 after my judgment1 and ,i think also that ,i have the ,spirit of ,god4 ,now having the counsel of ,god consists in examining all things diligently1 in urging what is best1 and pointing out what is safest4 #dj4 ,a careful guide points out many ways1 that each person may walk on which he will1 and which he finds suitable for himself3 provided only he lights on one which will lead him into the camp4 ,good is the way of virginity1 but1 being lofty and steep1 it requires the stronger sort4 ,good too is the way of widowhood1 not so difficult as the former1 but1 being rocky and rough1 it requires the more cautious sort4 ,good too is the way of matrimony1 but1 being smooth and direct1 it arrives by a longer circuit at the camp of the faithful1 and this way is trodden by the larger number4 ,we have therefore the rewards of virginity1 the merits of widowhood1 there is also a place for conjugal chastity4 ,they are the degrees and advances of several virtues4 ,sidenote3 ,exod4 iii4 #e4 ,sidenote3 ,deut4 v4 #ca4 #da4 ,stand stedfast therefore in your hearts1 that no man may unsettle or overthrow you4 ,the ,apostle has taught us what #8to stand' signifies1 that is1 what was said to ,moses1 ,for the place whereon thou standest is holy ground2 for no one stands but he who stands by faith1 who stands firm in the resolution of his heart4 ,in another place too we read1 ,but as for thee1 stand thou here by ,me4 ,both are addressed to ,moses by the ,lord1 both the place whereon thou standest is holy ground1 and stand thou here by ,me1 that is to say1 #8thou standest with ,me1 if thou standest in the ,church4 ,for the place itself is holy1 the land itself bears the fruit of holiness1 and is rich with the haunts of virtue4' #db4 #8,stand therefore in the ,church1 stand where ,i appeared to thee1 there ,i am with thee4 ,for where the ,church is1 there is the most secure resting-place for thy soul2 there is the support of thy mind1 when ,i appeared to thee out of the bush4 ,thou art the bush1 ,i am the fire3 the fire in the bush1 and ,i in the flesh4 ,and therefore am ,i the fire1 that ,i may give thee light1 that ,i may burn up thy thorns1 that is1 thy sins1 and discover to thee ,my grace4' ,sidenote3 ,ps4 xxvi4 #d4 ,sidenote3 ,ib4 l4 #bj4 #dc4 ,stand firm therefore in your hearts1 and drive away from the ,church those wolves which seek to carry off prey4 ,let there be no sloth in you1 nor an evil mouth or bitter tongue4 ,sit not with vain persons1 for it is written1 ,i have not dwelt with vain persons4 ,listen not to those who detract from their neighbours1 lest1 hearing others1 ye be yourselves excited to do likewise1 and it be said to each of you1 ,thou satest and spakest against thy brother4 ,sidenote3 ,ps4 cxxxiv4 #a1 #b4 #dd4 ,sitting we speak against others1 but standing up we praise the ,lord1 as it is said2 ,behold now1 praise the ,lord1 all ye servants of the ,lord2 ye that stand in the house of the ,lord4 ,he who sits1 to speak of the habit of the body1 is1 as it were1 dissolved by ease1 and relaxes the energy of his mind4 ,but the careful watchman1 the unwearied scout1 the wakeful sentinel who keeps the outposts of the camp1 these stand4 ,the brave warrior also1 who would prevent the designs of his enemy1 stands#bfi ready in his rank ere he is looked for4 ,sidenote3 #a ,cor4 x4 #ab4 ,sidenote3 ,ps4 xxvi4 #e4 ,sidenote3 ,ib4 xxxvii4 #a4 #de4 ,let him that standeth take heed lest he fall4 ,he who stands is free from detraction1 for it is by the talk of the idle that slander is disseminated and rancour displayed4 ,wherefore the ,prophet says1 ,i have hated the congregation of the wicked1 and will not sit among the ungodly4 ,and in the #cgth ,psalm1 which is full of moral precepts1 he has placed in the very outset1 ,be not malignant among them that are malignant1 neither be thou envious against the evil-doers4 ,malignity does more harm than malice1 for its property is neither pure simplicity nor open malice2 but a hidden malevolence1 and it is more difficult to guard against what is concealed than against what is known2 and so our ,saviour bids us beware of evil spirits1 for they captivate us by the outward show of charming pleasures1 and the false show of other things1 holding forth honour as a lure to ambition1 wealth to riches1 power to pride4 ,sidenote3 ,prov4 xiv4 #cj4 ,,lxx4 ,sidenote3 ,s4 ,matt4 ix4 #ab4 #df4 ,wherefore in every act1 but especially in the search after a ,bishop1 by whose model the life of all is formed1 malignity ought to be absent1 that by a composed and peaceful exercise of judgment he may he preferred to all who is to be chosen from all and who may heal all4 ,for a gentle-minded man is the physician of the heart1 of that whereof our ,lord also in the ,gospel has professed ,himself a ,physician1 ,they that be whole need not a physician1 but they that are sick4 ,sidenote3 ,heb4 v4 #e4 ,sidenote3 ,ib4 #g4 #dg4 ,he is the good ,physician1 ,who has taken upon ,him our infirmities1 ,who has healed our sicknesses1 and yet ,he1 as it is written1 glorified not ,himself to be made an ,high ,priest1 but ,he that said unto ,him1 even the ,father1 ,thou art my ,son1 this day have ,i begotten ,thee1 as ,he saith also in another place1 ,thou art a ,priest for ever after the order of ,melchisedeck4 ,and as ,he was to be the type of all priests1 ,he took upon ,him our flesh1 that in the days of ,his flesh1 ,he might offer up prayers and supplications with strong crying and tears unto ,god the ,father1 and though ,he were the ,son of ,god1 might even learn obedience from the things ,he suffered1 in order to teach us1 that ,he might become to us the ,author of salvation4 ,finally1 having accomplished ,his sufferings1 and being ,himself made perfect1 ,he gave health to all1 ,he bore the sin of all4 ,sidenote3 ,numb4 xvii4 #h4 ,sidenote3 ,heb4 v4 #b4 ,sidenote3 ,ib4 #d4 #dh4 ,thus ,he ,himself chose ,aaron the ,high ,priest1 that human ambition might not sway the choice1 but the grace of ,god2 no voluntary offering1 nor taking upon himself1 but a heavenly call1 that he might offer gifts for sins1 who could have compassion on sinners for that he himself also1 it is written1 is compassed with infirmity4 ,a man should not take this honour to himself1 but he that is called of ,god as was ,aaron2 so also ,christ did not assume but received ,his priesthood4 ,sidenote3 ,ib4 vii4 #b1 #c4 ,sidenote3 ,rev4 i4 #h4 #di4 ,and further1 since the succession derived by descent from ,aaron produced heirs of his race rather than partakers of his righteousness1 therefore there came the antitype of that ,melchisedeck whom we read of in the ,old ,testament1 the true ,melchisedeck1 the true ,king of ,peace1 the true ,king of ,righteousness1 for this is the interpretation of his name2 being without father1 without mother1 without descent1 having neither beginning of days1 nor end of life1 which also has reference to the ,son of ,god1 for in ,his ,divine generation1 ,he had no mother1 and in ,his birth from the ,virgin ,mary ,he knew no father2 ,who1 born of the ,father alone before the world1 and from the ,virgin alone in the world1 could have no beginning of days1 for ,he was in the beginning4 ,and how could ,he have any end to ,his life1 ,who is the ,author of life to all8 ,he is the ,beginning and the ,ending4 ,but this is referred to also by way of example1 that a ,bishop ought to be without father and without mother1 in that it is not nobility of birth1 but holiness of life and preeminence in virtue that is chosen in him4 ,sidenote3 ,heb4 xi4 #i4 ,sidenote3 ,ps4 xcix4 #f4 #ej4 ,let him possess faith and ripeness of conduct1 not one without the other1 but let both continue in one1 with good works and deeds4 ,wherefore the ,apostle ,paul wishes us to be imitators of those who by faith and patience possess the promises of ,abraham1 of him who by patience was counted worthy to receive and possess the grace of the blessing promised to him4 ,the prophet ,david has admonished us that we ought to be imitators of holy ,aaron1 for he has proposed him to us1 among the saints of the ,lord1 as an example for our imitation1 saying1 ,moses and ,aaron among his priests1 and ,samuel among such as call upon ,his ,name4 ,sidenote3 ,numb4 xvi4 #dh4 #ea4 ,an example worthy to be followed by all truly was he1 seeing that when death1 owing to the rebels1 was spreading among the people1 he placed himself between the living and the dead1 thereby to arrest death so that no more might perish4 ,of a priestly mind and temper truly was he1 who thus with pious zeal offered himself1 as a good ,shepherd1 for the ,lord's flock4 ,thus he broke the sting of death1 checked its violence1 refused to let it pass4 ,thus piety aided his services1 because he offered himself for those who resisted4 ,sidenote3 ,ib4 #cb4 ,sidenote3 ,ib4 #c4 #eb4 ,wherefore let those also who separate themselves learn to fear the anger of the ,lord1 and to appease ,his priests4 ,what8 did not the earth open and swallow up ,dathan ,korah and ,abiram on account of their schism8 ,for when ,korah ,dathan and ,abiram stirred up two hundred and fifty men against ,moses and ,aaron to separate themselves from them1 they rose up against them1 saying1 ,let it suffice for you that all the congregation are holy1 every one of them1 and the ,lord is among them4 ,sidenote3 #b ,tim4 ii4 #ai4 #ec4 ,wherefore the ,lord was angry and spake to the whole congregation4 ,the ,lord knoweth them that are ,his1 and hath drawn ,his saints to ,himself2 and those whom ,he hath not chosen1 ,he has not so drawn to ,himself4 ,and the ,lord commanded that ,korah and all those who together with him had rebelled against ,moses and ,aaron1 the priests of the ,lord1 should take censers1 and put incense therein1 that he who was chosen of the ,lord1 might be declared to be holy among the ministers of the ,lord4 ,sidenote3 ,numb4 xvi4 #h1 #i4 ,sidenote3 ,ib4 #aj1 #aa4 #ed4 ,and ,moses said unto ,korah1 ,hear1 ,i pray you1 ye sons of ,levi1 seemeth it but a small thing unto you that the ,god of ,israel hath separated you from the congregation of ,israel1 to bring you near to ,himself to do the service of the tabernacle of the ,lord8 and below1 ,seek ye the priesthood also8 for which cause both thou and all thy company are gathered together against the ,lord3 and what is ,aaron that ye murmur against him8 #ee4 ,the whole people therefore1 weighing the cause of offence1 that these men1 though unworthy1 wished to fill the office of the priesthood1 and therefore separated themselves1 murmuring against the ,lord1 and censuring ,his judgment in the choice of their priests1 were seized with great fear1 and oppressed with apprehension of punishment4 ,but at the general entreaty that all may not be involved in destruction through the insolence of a few1 the guilty are marked out1 and two hundred and fifty men with their leaders are separated from the rest1 the earth quakes and is rent asunder in the midst of the people1 a deep gulf is opened and swallows up the offenders1 and thus they are removed from the pure elements of creation1 so as neither to pollute the air by breathing it1 nor the heavens by looking on them1 nor the sea by their touch1 nor the earth by their burial4 #ef4 ,the punishment ceased1 the wickedness ceased not2 for owing to this very act a murmuring arose among the people that by means of the priests the people had perished4 ,indignant at this the ,lord would have destroyed all1 had ,he not first been moved by the prayers of ,moses and ,aaron1 and afterwards1 at the intercession of ,aaron ,his priest1 7in order to render their pardon more humiliating17 consented to spare their life at the prayer of those1 whose prerogative they had denied4 ,sidenote3 ,numb4 xii4 #a4 ,sidenote3 ,ib4 #aj4 ,sidenote3 ,rom4 xi4 #be4 #eg4 ,miriam the prophetess herself1 she who with her brethren had crossed the straights of the sea dryshod1 because1 being still ignorant of the mystery of the ,ethiopian woman1 she had murmured against her brother ,moses1 became leprous white as snow1 and even at the prayer of ,moses was scarcely healed of this great plague4 ,this her murmuring however is to be considered as a type of the ,synagogue1 which1 uninstructed in the mystery of this ,ethiopian woman1 that is1 of the ,gentile ,church1 utters daily reproaches1 and envies that people by whose faith she herself will also be relieved from the leprosy of her unbelief1 according as we read1 that blindness in part is happened to ,israel1 until the fulness of the ,gentiles be come in4 #eh4 ,and that we may observe that it is ,divine rather than human grace which operates in priests1 of all those rods which ,moses received from the tribes and laid by1 the rod of ,aaron alone budded1 and thus the people perceived that the ,divine commission is a gift which is to be looked for in a priest1 and though they before thought that a similar prerogative belonged to themselves1 they now ceased to claim the same privilege for a merely human election4 ,but this rod1 what else does it indicate1 but that priestly grace never decays1 and in the utmost lowliness has in the exercise of its functions the flower of strength committed to it1 or because this also has reference to a mystery8 ,nor is it without a meaning that we deem this to have taken place near the end of the life of ,aaron the priest4 ,it appears to be intimated that the ancient ,jewish people1 decaying and worn away by the long-continued infidelity of their priesthood1 will in the latter times be reclaimed to zealous faith and devotion by the example of the ,church1 and by the aid of reviving grace will again put forth the blossoms which have so long been dead4 ,sidenote3 ,numb4 xx4 #bf4 ,sidenote3 ,heb4 v4 #a4 #ei4 ,but what is signified by the fact that on the death of ,aaron it was not to all the people1 but to ,moses alone1 who is among the priests of the ,lord1 that ,god gave the command to invest with the garments of ,aaron the priest ,eleazar his son1 what but to teach us that a priest ought to be consecrated by a priest1 and clothed with his proper garments1 that is1 with priestly virtues2 and then1 when it appears that he lacks no part of his priestly array1 but is complete in all things1 that he should be brought near to the holy altars4 ,for being about to offer for the people1 he ought to be chosen by the ,lord1 and approved by the people2 and this lest some grave cause of offence should be found in him whose duty it is to intercede for the sins of others4 ,no ordinary degree of virtue befits a priest1 for he ought sedulously to shun not only more heinous sins1 but even the smallest2 he ought to be open to compassion1 not to revoke his promise1 to raise the fallen1 to sympathise with sorrow1 to preserve meekness1 to love piety1 to drive away or stifle wrath1 to be a trumpet to rouse the people to devotion1 or to soothe them into tranquillity4 ,sidenote3 ,prov4 xv4 #ah4 ,sidenote3 ,ps4 iv4 #d4 ,vulg4 ,,lxx4 #fj4 ,it is an old saying2 ,accustom yourself to be single-minded that your life may be as a picture1 and ever preserve the same stamp which it has received4 ,how can he be one and the same1 who at one time is inflamed with anger1 at another1 boils with bitter indignation1 whose countenance burns and then changes to paleness1 varying and changing colour every moment4 ,but suppose that it is natural to be angry1 or that for the most part there is cause to be so2 it also is the part of a man to moderate his wrath1 and to resist being carried away by brutal fury1 so as not to know how to be appeased2 it is his duty not to embitter family discord1 for it is written1 ,a wrathful man diggeth up sin4 ,he is not one with himself who is double-minded1 nor he who cannot restrain his wrath1 of whom ,david says well1 ,be ye angry1 and sin not4 ,such a one does not command his anger1 but rather indulges his natural passions1 which cannot indeed be prevented but may be moderated4 ,although then we are angry1 let our passion admit only such emotion as is according to nature1 not sin which is contrary to nature4 ,for it is intolerable that he who undertakes to govern others should be unable to govern himself4 ,sidenote3 #a ,tim4 iii4 #b4 ,tit4 i4 #g4 #fa4 ,and so the ,apostle has given us a model1 that it behoves a ,bishop to be blameless1 as he also says elsewhere1 ,for a ,bishop must be blameless1 as the steward of ,god1 not self-willed1 not soon angry1 not given to wine1 no striker1 not given to filthy lucre4 ,for how can the compassion of the almsgiver and the avarice of the coveter agree together8 ,sidenote3 ,ib4 #i4 ,sidenote3 ,ib4 #f4 #fb4 ,i have set down those things which ,i have learnt are to be avoided2 it is the ,apostle who teaches what virtues are needed1 and he tells us that the gainsayers are to be convinced with patience1 and commands a ,bishop to be the husband of one wife1 and this not in order to exclude him from marriage1 7for this is beyond the bounds of the precept17 but that by conjugal chastity he may preserve the grace of his ,washing2 nor again1 that he may feel that he has the sanction of ,apostolical authority for begetting children after he is a priest1 for he speaks of one having children1 not of one begetting them or marrying again4 #fc4 ,and ,i have thought it better to touch upon this1 because many persons argue as if the being husband of one wife had reference to a man marrying once after ,baptism1 seeing that by ,baptism all the sin which would interpose any obstacle is removed4 ,true indeed it is that in ,baptism all sins and offences are washed away1 so that even to one who has polluted his body with many women not united to him by wedlock1 all is remitted4 ,but ,baptism does not dissolve marriage1 if a man has married again1 for it is sin1 not the ,law1 which is destroyed by the ,bath1 and in marriage there is no sin but a law4 ,being therefore a law it is not dissolved as if it were a fault1 but retained1 in that it is a law4 ,now the ,apostle has laid down a rule saying1 ,if any be blameless1 the husband of one wife4 ,so that if any man be blameless1 the husband of one wife1 he comes under the forms of the rule for undertaking the priestly office1 but he who marries again incurs not indeed the sin of pollution1 but loses the prerogative of a priest4 #fd4 ,we have declared what the law prescribes1 let us speak also of what is prescribed by reason4 ,but in the first place we are to understand that the ,apostle has not ordained this with reference to ,bishops and ,presbyters only1 but that the ,fathers of the ,nicene ,council#bgj have also decreed that no man should be a cleric at all who has contracted a second marriage4 ,for how can he give consolation or honour to a widow2 how can he exhort her to continue a widow1 or to preserve that faith to her husband which he has not preserved to his own first marriage8 ,or what difference would there be between the people and the priest1 if they were bound by the same laws8 ,the life of the priest ought to be pre-eminent as well as his graces1 for he who obliges others by his precepts ought himself to observe the precepts of the law4 ,sidenote3 #a ,tim4 iii4 #f4 #fe4 ,how vehemently ,i resisted ordination6 and when ,i was at last constrained to consent1 how ,i strove that it might be postponed6 but the popular impulse#bga prevailed over prescribed#bgb rules4 ,and yet it was approved by the judgement of the ,bishops of the ,west1 and its example followed by those of the ,east#bgc2 and this notwithstanding the prohibition to ordain a novice1 lest he be lifted up with pride4 ,if my ordination was not postponed1 it was owing to a constraining force1 and if proper humility be not wanting to the priest1 where the fault does not lie with him no blame will be imputed4 #ff4 ,but if even in other ,churches such deliberation is used in ordination1 how much care is required in that of ,vercell1 where two duties seem equally required of the ,bishop1 monastic severity and ecclesiastical discipline4 ,for ,eusebius of blessed memory was the first to bring together in the ,west these two differing requisites1 and though living in the city observed the monastic institute1 and with the government of his ,church united the sobriety of an ascetic life4 ,great increase accrues to the grace of the priesthood when young men are thus obliged to practise abstinence and to obey the laws of chastity1 and1 though living within the city1 to renounce its customs and ways4 ,sidenote3 ,heb4 xi4 #cg4 ,sidenote3 ,ib4 #ch4 ,sidenote3 ,dan4 i4 #af4 ,sidenote3 ,heb4 xi4 #cc1 #cd4 #fg4 ,hence sprung those famous men ,elijah1 ,elisha1 and ,john the son of ,elizabeth1 who clothed in sheepskins1 being destitute1 afflicted1 tormented1 wandered about in deserts1 in mountains thickets and precipices1 among pathless rocks1 in horrid caves1 through marshy fords1 of whom the world was not worthy4 ,hence ,daniel1 ,ananias1 ,azarias and ,misael1 who were brought up in the royal palace1 were fed sparingly as though they had been in the desert1 with coarse food and water to drink4 ,rightly then did the king's servants prevail over kingdoms1 shake off the yoke and set at nought captivity1 subdue kingdoms1 conquer the elements1 quench the violence of fire1 escape the edge of the sword1 stop the mouths of lions1 out of weakness were made strong1 shrank not from the mockings of men1 seeing that they hoped for heavenly rewards1 nor dreaded the darkness of the prison1 since on them had shone the brightness of eternal light4 ,sidenote3 ,prov4 xix4 #ab4 #fh4 ,following their example1 holy ,eusebius#bgd left his country and kindred1 and preferred foreign sojourn to the enjoyment of home4 ,for the faith's sake he also chose and desired the hardships of exile1 having for his companion ,dionysius of blessed memory1 who chose a voluntary banishment in preference to the ,emperor's friendship4 ,thus when these illustrious men1 beset by arms1 hemmed round by soldiers1 were being carried off from the greater church1 they triumphed over the imperial power4 ,troops of soldiers and the din of arms could not rob them of their faith1 but they subdued the fierceness of the brutal mind1 depriving it of power to hurt the ,saints4 ,for1 as it is written in ,proverbs1 the king's wrath is as the roaring of a lion4 ,sidenote3 #b ,cor4 vi4 #aj4 ,sidenote3 ,heb4 xi4 #cd4 #fi4 ,he confessed himself vanquished1 by requesting them to relinquish their purpose1 but they deemed their pen of reeds more powerful than his iron swords4 ,thus it was unbelief1 not the faith of the ,saints1 which was wounded and fell3 they for whom a heavenly abode was prepared needed not a sepulchre in their own country4 ,they wandered through the world as having nothing1 yet possessing all things4 ,every place whither they were sent appeared full of delights1 nor could they feel any want who always abounded in faith4 ,they were tempted but not overcome1 in fastings1 in labours1 in watchings1 in prisons2 out of weakness they were made strong4 ,fed to the full by fasting they looked not for the charms of pleasure2 refreshed by the hope of eternal grace1 the burning summer parched them not1 nor did the cold of icy regions break them down2 for the warm breath of devotion invigorated them2 they feared not the bonds of men1 for ,jesus had loosed them2 they desired not to be redeemed from death1 for they looked forward to be raised again by ,christ4 #gj4 ,holy ,dionysius again prayed that his life might close in exile1 fearing that1 if he returned1 he should find the minds of the clergy or people perplexed by the doctrines and customs of the unbelieving1 and he won this grace and carried with him with calm mind the peace of the ,lord4 ,thus as holy ,eusebius first lifted up the standard of confession1 so blessed ,dionysius1 dying in his exile1 won a higher title even than martyrdom4 ,sidenote3 #a ,cor4 iv4 #i4 ,sidenote3 ,eph4 vi4 #ab4 #ga4 ,now this endurance in holy ,eusebius throve under the monastic discipline1 and by being accustomed to a stricter rule1 he imbibed a power of bearing hardships4 ,for it is certain that in the higher kinds of ,christian devotion these two things are the most excellent1 the ,clerical function and the ,monastic rule4 ,the first is trained to be obliging and courteous in its behaviour1 the second is accustomed to abstinence and endurance2 the one lives as on a theatre1 the other in secret2 the one is seen1 the other hidden4 ,it is the saying of one who was a noble combatant1 ,we are made a spectacle unto the world1 and to ,angels4 ,worthy truly was he to have ,angels as his spectators1 when he wrestled that he might attain the prize of ,christ1 when he contended that he might lead on earth an ,angel's life1 that he might overcome the wickedness of spirits in heaven1 for he wrestled with spiritual wickedness4 ,rightly was the world a spectator of him whom it was called on to imitate4 ,sidenote3 ,s4 ,matt4 xvi4 #bd4 ,sidenote3 ,gal4 ii4 #bj4 #gb4 ,thus one of these lives is on the stage1 the other in the cell2 the one contends with the distractions of the world1 the other with the lusts of the flesh2 the one subdues1 the other flees from corporal pleasures2 the one regulates1 the other refrains itself1 for to the perfect it is said1 ,if any man will come after ,me1 let him deny himself1 and take up his cross1 and follow ,me4 ,now he follows ,christ who can say1 ,nevertheless ,i live1 yet not ,i1 but ,christ liveth in me4 ,sidenote3 ,acts xx4 #bd4 #gc4 ,paul denied himself1 when1 knowing that chains1 bonds and tribulations awaited him in ,jerusalem1 he voluntarily exposed himself to these dangers1 saying1 ,neither count ,i my life dear unto myself1 so that ,i might finish my course with joy1 and the ministry1 which ,i have received of the ,lord ,jesus4 ,and though many stood round him1 weeping and beseeching1 they did not affect his resolution1 so strict a censor over itself is a ready faith4 ,sidenote3 ,gal4 vi4 #ad4 #gd4 ,thus the one kind of life fights1 the other retires into seclusion2 the world is triumphed over by the one1 and placed at a distance by the other2 to the one the world is crucified1 and to it the world1 to the other the world is unknown2 the one has more temptations and therefore a more signal victory2 the other falls less frequently and more easily keeps guard over itself4 ,sidenote3 #a ,kings xvii4 #c4 ,sidenote3 ,ib4 xix4 #h4 #ge4 ,so also ,elijah himself1 that the word of his mouth might be confirmed1 was sent by the ,lord to the brook ,cherith4 ,both ,ahab and ,jezebel threatened him1 ,elijah feared and rose up1 and went in the strength of that spiritual meat forty days and forty nights unto ,horeb the mount of ,god2 and he came thither unto a cave1 and lodged there1 and afterwards was sent from thence to anoint kings4 ,thus he was inured to endurance by dwelling in the desert1 and as though fed by coarse viands unto the fatness of virtue1 went forth increased in strength4 ,sidenote3 ,s4 ,luke iii4 #b4 ,sidenote3 ,ib4 #ai4 #gf4 ,john also grew up in the desert1 and baptized the ,lord1 and there first exercised himself in constancy1 that afterwards he might reprove kings4 ,sidenote3 #a ,kings xvii4 #c-f4 ,sidenote3 ,ps4 civ4 #ae4 ,sidenote3 #a ,kings xix4 #h4 ,sidenote3 ,ib4 #c4 #gg4 ,and now1 seeing that we have cursorily passed over1 in treating of holy ,elijah's dwelling in the desert1 the names of places which are not without meaning1 let us return to consider this4 ,elijah was sent to the brook ,cherith1 there the ravens fed him1 in the morning they brought him bread1 in the evening flesh4 ,and with reason did they bring him bread in the morning1 for bread strengthens man's heart1 and it was with mystical food that the prophet was fed4 ,in the evening he was supplied with flesh4 ,understand what thou readest2 for ,cherith is understanding1 ,horeb signifies1 #8heart' or #8as heart2' of ,beersheba the signification is the #8well of the seventh1' or #8of the oath4' ,sidenote3 ,ps4 xlvi4 #d4 ,sidenote3 ,s4 ,matt4 v4 #ag4 ,sidenote3 ,s4 ,john vii4 #ch4 #gh4 ,elijah first went to ,beersheba1 to the mysteries and sacraments of the ,divine and holy ,law1 afterwards he was sent to the ,brook1 to the stream of that river which makes glad the city of ,god4 ,here you perceive the two ,testaments1 and their single ,author2 the ancient ,scriptures as a deep and dark well whence you have to draw water with difficulty1 for ,he ,who was to fill it full was not yet come1 as ,he said in after times1 ,i am not come to destroy the ,law1 but to fulfil it4 ,therefore the ,saint is commanded by the ,lord to pass over the brook1 for he who shall drink of the ,new ,testament is not only a river1 but out of his belly shall flow rivers of living water1 rivers of understanding1 rivers of meditation1 spiritual streams1 which yet are dried up in time of unbelief1 lest the profane and faithless should drink of them4 ,sidenote3 ,ps4 cxlvii4 #i4 #gi4 ,and there the ravens acknowleged the ,lord's prophet whom the ,jews acknowleged not4 ,they fed him whom that royal and noble nation persecuted4 ,who is ,jezebel who persecuted him1 but the ,synagogue1 vainly flowing1 vainly abounding in the ,scriptures1 which it neither keeps nor understands8 ,who are the ravens that fed him1 but they whose young ones call upon ,him1 to whose cattle ,he giveth fodder1 as we read1 and feedeth the young ravens that call upon ,him4 ,these ravens knew whom they were feeding2 for they had a spiritual intelligence1 and brought food to that stream of sacred knowledge4 #hj4 ,he too feeds the prophet who understands and keeps what is written4 ,our faith supports him1 our advance gives him nourishment2 he feeds on our minds and senses1 his discourse is sustained by our understanding of it4 ,we give him bread in the morning1 in that1 placed in the light of the ,gospel1 we bring to him the stablishing of our hearts4 ,by these things is he nourished and strengthened and fills the mouths of them that fast1 to whom the unbelief of the ,jews administered no food of faith4 ,all prophetic words are fasting diet to them1 for they cannot discern its interior richness1 to them it is food weak and thin1 such as cannot make fat their bones4 ,sidenote3 #a ,cor4 iii4 #b4 ,sidenote3 ,ps4 lxv4 #h1 #i4 #ha4 ,perhaps the reason why they brought him flesh in the evening was that it is1 as it were1 stronger food1 such as the ,corinthians1 who were weak1 could not bear1 and were therefore fed with milk by the ,apostle2 and thus in the evening of the world stronger meat was brought1 in the morning of the world bread4 ,and so since it was the ,lord ,who commanded this food to be administered to him1 we may suitably address ,him in this place with these prophetic words1 ,thou makest the outgoings of the morning and evening to praise ,thee1 and below1 ,thou preparest their corn1 for so ,thou providest for the earth4 #hb4 ,but now ,i think we have said enough of the teacher1 let us now follow up the lives of his disciples1 who have given themselves to praise the ,divine ,name1 and celebrate it with hymns night and day4 ,for this is the service of ,angels1 always to be praising ,god1 and with frequent prayers to propitiate and beseech the ,lord4 ,they give themselves to reading1 and occupy their minds with continual labours1 separated from all female society1 they mutually protect each other4 ,what a life this is1 wherein there is nothing you need to fear1 but much for you to imitate6 ,the pain of fasting is repaid by tranquillity of mind1 alleviated by custom1 made supportable by rest1 or beguiled by occupation2 worldly solicitude does not burthen nor outward troubles engross it1 nor do the distractions of the city draw down upon it any difficulty4 ,sidenote3 ,eph4 iv4 #cb4 ,sidenote3 ,ps4 xxxvii4 #a4 ,sidenote3 ,ib4 xxvi4 #e4 #hc4 ,for the maintenance or teaching of this gift an instructor is to be sought3 what kind of one he ought to be you perceive1 and by your unanimous aid we shall be able to obtain him1 if you mutually forgive one another1 if any of you consider himself injured by the other4 ,for it is not the sole condition of virtue not to hurt him who has not hurt you1 but it consists also in forgiving him who has injured you4 ,we are generally injured by the fraud of others1 by the guile of our neighbour1 but we must not deem it to be the part of justice to repay guile with guile1 and fraud with fraud4 ,for if justice be a virtue1 it must be free from the imputation of crime1 and not return evil for evil4 ,for what kind of virtue is it for you to do yourself what you punish in another8 ,this is merely to propagate iniquity1 not to punish it2 and the character of the person whom you injure1 whether he be just or unjust1 makes no difference1 for you ought not to have done evil4 ,nor does the mode of your transgression signify1 whether it proceed from the desire of avenging yourself1 or of injuring others1 for in neither kind are you free from blame4 ,there is no difference between being ungodly and unjust1 and therefore it is said1 ,fret not thyself because of the ungodly1 neither be thou envious against the evil-doers1 and above1 ,i have hated the congregation of the wicked4 ,thus he comprehends all1 without exception2 he points to their wickedness without enquiring for the cause4 ,sidenote3 ,s4 ,matt4 v4 #dd4 ,sidenote3 ,deut4 xxxii4 #ce4 #hd4 ,and what can be a better model than the ,divine justice8 ,for the ,son of ,god says1 ,love your enemies4 ,and again ,he says1 ,pray for them which despitefully use you and persecute you4 ,so far does ,he remove the love of revenge from the perfect1 that he enjoins upon them charity towards their persecutors4 ,and as in the ,old ,testament ,he said1 ,to ,me belongeth vengeance1 ,i will repay1 so in the ,gospel ,he commands us to pray for them that injure us1 that ,he ,who has threatened to punish them may not do so4 ,for ,he desires you to pardon of your own free-will1 with which ,he agrees according to ,his promise4 ,and if you call for vengeance1 you know that the unrighteous is more severely punished by his own thoughts1 than by judicial severity4 ,sidenote3 ,col4 iii4 #aa4 #he4 ,and as no man's life can be free from adversities1 let us take care that they do not befal us by our own fault4 ,for no man is condemned more severely by another's judgment than the foolish man1 who is the author of his own misery1 is by his own4 ,wherefore let us avoid such occupations as are troublesome and contentious1 which bear no fruit1 but only bring obstacles4 ,but we ought to see that we have no cause to be ashamed either of our choice or of our act2 for it is the part of a prudent man1 to guard against having to feel frequent sorrow for his acts1 since it is the prerogative of ,god alone never to repent4 ,for what is the fruit of justice but calmness of mind1 or what does living justly bring with it1 but a life of tranquillity8 ,according to the model of the master will be the condition of the whole house4 ,but if this is required in a family1 how much more in the ,church1 where both rich and poor1 bond and free1 ,greek and ,scythian1 noble and plebeian1 are all one in ,christ ,jesus4 ,sidenote3 #a ,s4 ,pet4 i4 #ai4 ,sidenote3 ,ib4 #ae4 ,sidenote3 ,ib4 #ag4 #hf4 ,let no man suppose that because he is rich more deference ought to be shewn him4 ,in the ,church he is rich1 who is rich in faith1 for the faithful have a whole world of riches4 ,what wonder is it that the faithful should possess the world1 seeing he possesses the heritage of ,christ1 which is more precious than the world8 ,ye were redeemed with precious blood1 is said to all1 and not to the rich only4 ,but if ye would be rich1 follow him who says1 ,be ye holy in all manner of conversation4 ,this is said not to the rich only but to all1 for ,he judges without respect of persons1 according to the faithful testimony of ,his ,apostle4 ,wherefore1 says he1 pass the time of your sojourning here not in indulgence1 nor pride1 nor elation of heart1 but in fear4 ,upon this earth ye have received what is temporal1 not what is eternal1 use therefore those temporal things as knowing that you must shortly depart hence4 ,sidenote3 ,ib4 #ah1 #ai4 ,sidenote3 ,rom4 viii4 #ag4 ,sidenote3 ,ps4 xxxiv4 #f4 ,sidenote3 #b ,cor4 viii4 #i4 #hg4 ,trust not therefore in riches1 for all these things must be left behind1 and faith alone will accompany you2 justice indeed1 if faith precede1 will also be your companion4 ,why do riches entice you8 ,not with silver and gold1 not with silken vests and riches were ye redeemed from your vain conversation2 but with the precious blood of ,christ4 ,he therefore is rich who is an heir of ,god1 and co-heir of ,christ4 ,despise not then a poor man1 it is ,he ,who hath made thee rich4 ,scorn not a needy man2 lo6 the poor crieth1 and the ,lord heareth him4 ,reject not a needy man2 for ,christ1 when ,he was rich became poor1 and this for thy sake1 that by ,his poverty ,he might make thee rich4 ,exalt not thyself therefore1 as though thou wert rich1 for ,he sent forth ,his disciples without money4 ,sidenote3 ,acts iii4 #f4 ,sidenote3 ,phil4 ii4 #i4 ,sidenote3 ,isa4 xxxv4 #c4 #hh4 ,and the chief of these said1 ,silver and gold have ,i none4 ,he glories in his poverty as if he shunned contamination4 ,silver and gold he says1 have ,i none1 he does not say1 gold and silver1 for he who knows not the use of these things knows not the relative value of them4 ,silver and gold have ,i none1 but faith ,i have4 ,i am rich enough in the name of the ,lord ,jesus1 which is above every name4 ,silver ,i have none1 nor do ,i ask for it1 gold ,i have not1 nor do ,i desire it1 but ,i have that which ye that are rich are without1 which even ye esteem of more value1 and this ,i give to the poor1 namely1 to say in the name of ,jesus1 ,strengthen ye the weak hands and lift up the feeble knees4 #hi4 ,but if ye would be rich1 become poor4 ,for ye shall in all things be made rich1 if ye become poor in spirit4 ,it is not money but the disposition which makes a man rich4 #ij4 ,there are those who humble themselves when riches abound1 and this is well and prudently done1 for the law of nature is enough for all1 and what suffices to her is easily found1 but where lust is1 there1 in the abundance of riches1 is still poverty4 ,and no man is born poor1 but becomes so4 ,thus poverty lies not in nature but in our notions of it1 and therefore to find riches is easy to nature1 but difficult for lust4 ,in proportion to man's gains this thirst for gain increases1 and he is1 as it were1 inflamed by the intoxication of his lusts4 #ia4 ,why do ye seek to accumulate riches as though they were necessary8 ,nothing is so necessary as to know what is not necessary4 ,why do ye cast the blame upon the flesh8 it is not the lust of the belly1 but the desires of the mind which make a man insatiable4 ,is it the flesh which blots out the hope of the future2 is it the flesh which takes away the sweetness of spiritual grace2 is it the flesh which obstructs faith2 is it the flesh which in every way defers to the frantic domination of vain opinions8 ,the flesh loves rather that frugal temperance1 which relieves it of its burthen1 which endues it with health1 for so it rids itself of keen anxiety1 and obtains for itself tranquillity4 ,sidenote3 ,prov4 xiii4 #h4 ,sidenote3 ,prov4 x4 #ae4 #ib4 ,but riches in themselves are not blameable4 ,for the ransom of a man's life are his riches1 for he who gives to the poor1 redeems his soul4 ,there is therefore scope for virtue even in these material riches4 ,ye are as it were pilots1 in a great sea4 ,if any man steers well his ship1 he quickly passes over the sea1 and reaches his haven1 but he who cannot manage his property is sunk together with his burthen4 ,wherefore it is written1 ,the rich man's strength is his strong city4 ,sidenote3 ,ps4 cxix4 #id4 ,sidenote3 ,ib4 cxxxii4 #f4 ,sidenote3 ,ib4 xxxiii4 #af4 ,sidenote3 which ,isa4 i4 #c4 ,sidenote3 ,ib4 liii4 #g4 #ic4 ,and what is this city but ,jerusalem1 which is in heaven1 in which is the kingdom of ,god8 ,good is this possession1 which brings perpetual fruit4 ,good is this possession1 which we do not leave behind us1 but possess in heaven4 ,he who finds himself in this possession says1 ,the ,lord is my portion4 ,he says not1 ,my portion stretches and extends itself to such and such limits4 ,he says not1 ,my portion is among such and such neighbours1 unless haply with reference to the ,apostles1 the prophets and the saints of the ,lord1 for these are the portion of the just4 ,he says not1 ,my portion is in the meadows1 or in the woods1 or in the fields1 less perchance in the fields of the wood1 wherein the ,church is found1 of which it is written1 ,we found it in the wood4 ,he says not1 ,troops of horses are my portion1 for a horse is counted but a vain thing to save a man4 ,he says not1 ,herds of oxen asses or sheep are my portion1 except so far as he numbers himself among those herds know their owner1 and with that ass which shuns not the crib of ,christ2 that lamb too is his portion which was brought to the slaughter1 and that sheep which before her shearers was dumb1 which opened not his mouth2 by whose humility judgment has been exalted4 ,and it is rightly said1 before her shearers because1 on that ,cross ,he put off what was but accidental1 not part of ,his essence1 for ,he put off ,his body1 but lost not ,his ,divinity4 #id4 ,it is not every one therefore who can say the ,lord is my portion4 ,not the covetous man1 for avarice comes and says2 ,thou art my portion1 ,i have thee in subjection1 thou art my slave1 thou hast sold thyself to me with that gold1 thou hast adjudged thyself to be mine with these goods4 ,the sensual man says not1 ,christ is my portion1 because luxury comes and says1 ,thou art my portion1 ,i have brought thee into subjection to myself by that banquet1 ,i have caught thee by the snare of those feasts1 ,i keep thee in my bondage by the constraints of thy gluttony4 ,wilt thou not acknowledge that thou didst set a higher value on the indulgence of thy appetite than on thy life8 ,i condemn thee by thine own judgment2 deny it if thou canst2 but thou canst not4 ,again1 thou hast reserved nothing for thy subsistence1 thou hast spent it all on thy table4 ,the adulterer cannot say1 ,the ,lord is my portion1 for lust comes and says1 ,i am thy portion1 thou hast enslaved thyself to me by the love of that damsel1 by a night spent with that harlot thou hast committed thyself to my dominion4 ,the traitor cannot say1 ,christ is my portion1 because his wickedness immediately seizes upon him and says1 ,he is deceiving thee1 ,o ,lord ,jesus1 this man is mine4 ,sidenote3 ,s4 ,john xiii4 #b4 #ie4 ,we have an example of this1 for1 when ,judas had received the sop from ,christ1 the devil entered into his heart1 as claiming him for his own possession1 retaining his right to his own portion1 and saying1 ,this man is not ,thine but mine2 my servant1 ,thy betrayer2 to me1 then1 he manifestly belongs4 ,with ,thee he sits at table1 but it is ,i who feed him1 from ,thee he has received bread1 from me money2 with ,thee he drinks1 but to me he has sold ,thy ,blood4 ,and the event proved how truly he spoke4 ,then ,christ departed from him1 and ,judas also left ,jesus1 and followed the devil4 ,sidenote3 ,philem4 i4 #a4 #if4 ,how many masters has he1 who deserts that one ,master6 ,but let us not desert ,him4 ,who would fly from ,him ,whom ,paul and ,timothy follow1 bound with chains1 but voluntary ones1 chains which do not bind but loose1 chains in which they glory1 saying1 ,paul1 a prisoner of ,jesus ,christ1 and ,timothy4 ,bondage under ,him is more honourable than freedom and release from others4 ,who then would fly from peace1 who would fly from salvation1 who would fly from pity1 who would fly from redemption8 ,sidenote3 ,s4 ,matt4 xi4 #ab4 #ig4 ,ye see1 my sons1 what they have become who have followed this course1 how they1 though dead1 still work4 ,now we join in praising their virtue1 let us also study to attain to their diligence1 and silently recognize in ourselves that which we speak of with approval in others4 ,nothing effeminate1 nothing frail can deserve praise1 ,the kingdom of heaven suffereth violence1 and the violent take it by force4 ,our fathers ate the ,paschal lamb in haste4 ,faith makes good speed1 devotion is lively1 hope unwearied2 it loves not perturbations of the soul1 but it loves to pass from profitless inactivity to fruitful labour4 ,why put off till to-morrow8 you may still gain to-day2 beware lest you fail to attain the one1 and lose the other also4 ,the loss even of one hour is not unimportant2 one hour forms part of our whole life4 #ih4 ,there are some young persons who wish straightway to arrive at old age1 that they may no longer be subject to the will of their elders1 and there are old men who would return if they could to youth4 ,now ,i can approve of neither of these desires2 the young men1 disdaining things present1 desire that their life may be changed1 the old men that it may be prolonged4 ,but it is in the power of the young to become old by gravity of mind1 and of the old to grow young by vigorous actions4 ,for it is not age so much as discipline which brings with it correction of life4 ,how much more therefore ought we to lift up our hopes to the kingdom of ,god1 where our life will be renewed1 and where there will be a change not of age but of grace4 #ii4 ,it is not by indolence or sleep that we obtain for ourselves a reward4 ,the sleeper cannot work1 there comes no fruit from indolence1 but rather loss4 ,esau1 being slothful1 lost the first-fruits of blessing1 choosing to receive rather than to seek for food4 ,the industrious ,jacob found grace at the hands of both his parents4 ,sidenote3 ,rom4 xii4 #ai4 ,sidenote3 ,gen4 xxvii4 #dc4 #ajj4 ,but ,jacob1 although superior in virtue and grace1 gave way to his brother's anger1 who was indignant that his younger brother should be preferred to him4 ,wherefore it is written1 ,give place unto wrath1 to the intent that displeasure against another may not draw you also into sin1 while wishing to resist and to be avenged4 ,if you will consent to yield you may remove the blame both from yourself and from him4 ,imitate the patriarch1 who by his mother's advice went into a far country4 ,and who was this mother8 ,rebecca1 that is1 patience4 ,for who could give this counsel but patience8 ,the mother loved her son1 and chose that he should be separated from herself rather than from ,god4 ,and thus as a good mother she gave benefits to both her sons1 but on her younger son she conferred a blessing which he had power to keep4 ,for she did not prefer one son to the other1 but she preferred diligence to sloth1 faith to unbelief4 ,and even on her elder son she conferred no little favour1 for she sent away the younger1 to save him from unworthy fratricide4 ,sidenote3 ,s4 ,john i4 #bi4 ,sidenote3 ,s4 ,matt4 xviii4 #ba4 #aja4 ,his piety not his fault having thus banished him from his parents1 he conversed with ,god1 he increased in his estate1 in his children1 in grace4 ,nor was he elated by these things on meeting with his brother1 but he humbled himself and did obeisance1 not to his brother1 implacable as he was1 but to ,god ,whom in his person he honoured4 ,therefore he bowed down to him seven times1 being the number which signifies remission1 for it was not a man that he adored1 but ,him of ,whom ,he foresaw in spirit that ,he should come in the flesh1 to take away the sins of the world4 ,and this mystery is unfolded to you in the reply of ,peter1 who says1 ,how oft shall my brother sin against me and ,i forgive him1 till seven times8 ,thus you see this forgiveness of sins is a type of that great sabbath1 of that perpetual rest of grace2 and therefore it receives the gift of contemplation4 ,sidenote3 ,gen4 xxxiii4 #f4 ,sidenote3 ,s4 ,matt4 xviii4 #bb4 #ajb4 ,but what is the meaning of his setting in array his wives1 and sons1 and all his servants1 and commanding them to bow themselves to the earth8 ,it was not to the earth1 as an element1 which is often filled with blood1 which is the receptacle of crimes1 and which is made hideous by desolate rocks1 or by precipices1 or by a barren and hungry soil1 but as that ,flesh ,which was to be our salvation4 ,and perhaps this is that mystery which the ,lord has taught thee in the words1 ,i say not unto thee1 until seven times1 but1 until seventy times seven4 ,sidenote3 ,col4 iii4 #ac4 ,sidenote3 ,ps4 cix4 #d4 ,sidenote3 ,ps4 cix4 #bh4 #ajc4 ,do ye therefore forgive the wrongs done to you1 that ye may be the sons of ,jacob4 ,be not provoked as was ,esau4 ,imitate holy ,david1 who as a good teacher1 has left us an example in the words1 ,for the love that ,i had unto them1 lo6 they take now the contrary part1 but ,i give myself unto prayer1 and so when men reviled him1 he prayed4 ,prayer is a good shield1 a shield which wards off contumely1 which repels curses1 and throws them back on the heads of those who utter them1 so that they are wounded by their own weapons3 ,let them curse1 it is said1 but bless ,thou4 ,that curse of men is to be courted1 for it obtains for us a blessing from the ,lord4 ,sidenote3 ,heb4 xiii4 #ab4 ,sidenote3 ,phil4 iii4 #bj4 ,sidenote3 ,exod4 xxxiii4 #g4 ,sidenote3 ,ib4 xxix4 #ab1 #ac4 #ajd4 ,for the rest1 my most dearly beloved1 remembering that ,jesus suffered without the gate1 do ye go forth from this earthly city1 for your city is ,jerusalem1 which is above4 ,do ye dwell there that ye may say1 ,for our conversation is in heaven4 ,jesus went forth from the city1 that ye1 going forth from the world1 may be above the world4 ,moses alone1 who saw ,god1 had his tabernacle without the camp when he talked with ,god2 and when sacrifices were offered for sin1 the blood indeed was carried to the altar1 but the bodies were burned without the camp2 for no man living among the temptations of this world can lay aside sin1 nor can his blood be accepted by ,god until he has put off the defilement of this body4 ,sidenote3 ,gen4 xviii4 #c4 ,sidenote3 ,ib4 xix4 #bd4 ,sidenote3 ,josh4 ii4 #ad4 #aje4 ,love hospitality1 for thereby holy ,abraham found favour in ,god's sight1 received ,christ as his guest1 and ,sarah1 already worn with age1 obtained grace to bear a son2 ,lot also escaped the flames which destroyed ,sodom4 ,and thou also mayest receive ,angels1 if thou wilt offer hospitality to strangers4 ,and what shall ,i say of ,rahab1 who1 by performing this office1 escaped destruction8 ,sidenote3 ,eccles4 vii4 #b4 #ajf4 ,compassionate those who are kept in bondage1 as though ye also were bondsmen4 ,console those who are under sorrow2 ,it is better to go to the house of mourning than to the house of feasting4 ,from the one we win the merit of discharging a duty1 from the other the stain of a transgression4 ,and again in the one case the reward is yet hoped for1 in the other it is received4 ,sympathise with those who suffer as if ye suffered together with them4 #ajg4 ,let a woman be obedient not servile to her husband1 let her offer herself to be ruled not coerced4 ,let the husband also direct his wife as her governour1 honour her as the companion of his life1 share with her as his fellow-heir in grace4 #ajh4 ,mothers1 wean your own children1 love them1 and pray for them1 but pray that their life#bge may be prolonged above this earth1 rather than in it1 for there is nothing longlived in this earth1 and that which seems permanent is at the best short and fragile4 ,admonish them rather to take up the ,cross of ,christ than to love this life4 ,sidenote3 ,s4 ,john xix4 #be4 ,sidenote3 ,s4 ,matt4 xxvii4 #de4 ,sidenote3 ,s4 ,john xix4 #bg4 ,sidenote3 ,ps4 xlv4 #a4 #aji4 ,mary1 the mother of the ,lord stood by the cross of her ,son2 it is no other than the holy ,evangelist ,john who teaches me this4 ,others have told us that in the ,lord's passion the earth was shaken1 the heaven covered with darkness1 the sun withdrew its light1 the thief1 after a faithful confession1 was received into paradise4 ,john has taught what the others have not1 how when nailed to the ,cross ,he spoke to ,his mother1 esteeming rather this exhibition of pious offices to ,his mother than that gift of a heavenly kingdom1 which1 after triumphing over ,his pains1 ,he conferred4 ,for if it be pious to grant pardon to the thief1 much more pious is it that the ,son should shew such solicitous honour to ,his ,mother3 ,behold1 ,he says1 thy son1 ,behold thy mother4 ,christ testified from the ,cross1 and distributed the offices of piety between the mother and the disciple4 ,the ,lord made not only a public but also a private ,testament1 and ,john signed this ,his ,testament1 a witness worthy of so great a ,testator1 a good ,testament1 not of money but of eternal life1 written not with ink1 but by the ,spirit of the living ,god1 ,who says1 ,my tongue is the pen of a ready writer4 ,sidenote3 ,ib4 lxxxviii4 #d1 #e4 #aaj4 ,nor did ,mary fall below what became the ,mother of ,christ4 ,when the ,apostles fled she stood before the ,cross1 and with pious eyes looked upon the wounds of her ,son1 for she expected to see not the death of her ,offspring1 but the salvation of the world4 ,or perhaps because she who was the ,palace#bgf of the ,king had learnt that the redemption of the world would ensue from the death of her ,son1 she thought that by her own death she might add something to the general good4 ,but ,jesus needed no helper for the redemption of all1 ,who without any helper saved all4 ,wherefore ,he says1 ,i am become like a man without help2 free among the dead4 ,he received the affection of ,his ,mother1 but ,he sought not aid from others4 #aaa4 ,imitate her1 ye holy mothers1 who in her only and beloved ,son exhibited such an example of maternal virtue1 for your children cannot be dearer to you than hers was1 nor did the ,virgin seek consolation in the bearing of another son4 ,sidenote3 #a ,s4 ,pet4 ii4 #ah4 #aab4 ,masters1 command your servants not as your inferiors in rank1 but as remembering that they are partakers of the same nature as yourselves4 ,servants also1 serve your masters cheerfully1 for every one ought cheerfully to endure that state whereunto he is born2 and obey not only the good1 but also the froward4 ,for what merit has your service1 if ye serve the good diligently2 but if ye serve the froward also ye have merit1 for neither do the free obtain any reward1 if1 having transgressed1 they are punished by the judges1 but herein lies their merit if they suffer wrongfully4 ,thus if ye1 considering ,jesus ,christ1 serve even austere masters with patience1 ye will have your reward4 ,for the ,lord ,himself suffered1 the just from the unjust1 and with admirable patience nailed our sins to ,his ,cross1 that he who shall imitate ,him may wash away his sins in ,his blood4 #aac4 ,in short1 turn all of you to the ,lord ,jesus4 ,take pleasure in this life so that it be with a good conscience2 let the hope of immortality make you patient of death1 let your assurance of the resurrection be confirmed by the grace of ,christ2 let there be truth and simplicity1 faith and confidence1 abstinence and holiness1 industry and sobriety1 modest conversation1 learning without vanity1 sobriety of doctrine1 faith not intoxicated by heresy4 ,the grace of our ,lord ,jesus ,christ be with you all1 ,amen4 ,,letter ,,lxiv#bgg ,s4 ,,ambrose replies to ,irenus1 who had asked why the manna1 which was given to the children of ,israel1 was not given now1 that the ,body of ,christ1 ,which is given to ,christians1 is the true ,manna1 of which the other was a type2 as it was also of ,divine ,wisdom1 which is the food of souls4 ,,ambrose ,,to ,,iren,,us1 ,,greeting4 ,sidenote3 #a ,cor4 xiii4 #aj4 ,sidenote3 ,s4 ,john vi4 #eh4 #a4 ,,you ask me why the ,lord ,god does not now rain manna as ,he did on our fathers4 ,if you consider1 ,he does rain manna from heaven on those who serve ,him1 and that day by day4 ,the earthly manna indeed is to this very day found in many places1 but it is not now an event so miraculous because that which is perfect is come4 ,now that which is perfect is the ,bread from heaven1 the ,body born of the ,virgin1 as to which the ,gospel sufficiently instructs us4 ,o how greatly does this excel what went before it6 ,for they who eat that manna or bread1 are dead1 but he that eateth of this bread shall live for ever4 ,sidenote3 ,s4 ,matt4 iv4 #d4 ,sidenote3 ,exod4 xvi4 #ae1 #af4 ,sidenote3 ,prov4 xvi4 #bd4 #b4 ,but there is also a spiritual manna1 the dew that is of spiritual ,wisdom1 which descends from heaven upon those who sincerely seek for it1 and which waters the souls of the righteous1 and puts sweetness into their mouths4 ,wherefore he who comprehends this out-pouring of divine wisdom receives pleasure from it1 nor requires any other food1 nor lives by bread alone1 but by every word of ,god4 ,he who is more curious1 will ask what that is which is sweeter than honey4 ,the servant of ,god answers him1 ,this is the bread which the ,lord hath given you to eat4 ,and hear further what this bread is1 the word1 he says1 which the ,lord hath commanded4 ,now this food so commanded by ,god nourishes the soul of the wise1 imparting light and sweetness1 brightened by the beams of truth1 and communicating to it the soothing sweetness of divers virtues and the word of wisdom like that of an honey-comb2 for pleasant words1 it is written in the ,proverbs1 are as an honey-comb4 ,sidenote3 ,s4 ,luke xiii4 #ai4 ,sidenote3 ,ib4 xvii4 #f4 ,sidenote3 ,ib4 xiii4 #ba4 ,sidenote3 ,exod4 xxxii4 #bj4 ,sidenote3 ,s4 ,matt4 xxiv4 #da4 #c4 ,and now hear the reason why it was small2 it was because a grain of mustard-seed which is compared to the kingdom of heaven is also small1 and because faith1 which is as a grain of mustard-seed1 can remove mountains and cast them into the sea4 ,again1 the kingdom of heaven is like leaven1 which a woman took and hid in three measures of meal1 till the whole was leavened4 ,again1 ,moses ground the head of the golden calf to powder1 and cast it into water1 and made the people drink of it2 for their heart was hardened by the greatness of their perfidy1 and he did thus that it might be softened and made refined by faith4 ,lastly1 that woman who grinds meal well and fine shall be taken1 but she who grinds ill shall be left4 ,sidenote3 ,cant4 iii4 #f4 #d4 ,follow then these examples as regards thy faith1 that thou mayest be like that soul which excites in itself the love of ,christ1 and which1 as it ascends aloft1 is admired by the host of heaven2 that it may rise without impediment1 that it may soar above this world with joy and gladness1 lifting itself on high like the vine stock and like the smoke1 sending forth the fragrance of a holy resurrection1 and the sweetness of faith1 as it is written1 ,who is this that cometh out of the wilderness like the stock of vine burned with smoke1 perfumed with myrrh and frankincense1 with all powders of ointment8 ,sidenote3 ,exod4 xxx4 #h4 ,sidenote3 ,ps4 cxli4 #b4 ,sidenote3 ,rev4 viii4 #c1 #d4 #e4 ,the refined nature of this faith is well expressed by being compared with powder or by the mention of perfume2 for we read in ,exodus of that prophetic incense which is the prayer of the ,saints1 as being a subtile perfume and compounded of many things1 that it may be set forth in the sight of the ,lord1 as ,david also says1 ,let my prayer be set forth in ,thy sight as the incense4 ,and so it is in the ,greek also1 4 ,and in the ,revelation of ,john we read that an ,angel stood at the ,altar1 having a golden censer2 and there was given unto him much incense1 that he should offer it with the prayers of all saints upon the golden altar which was before the throne4 ,and the smoke of the incense1 it is said1 with the prayers of the ,saints1 ascended up before ,god out of the ,angel's hand4 ,sidenote3 ,cant4 vii4 #b4 #f4 ,small too is the navel and the belly of that soul which ascends up to ,christ1 and therefore it is praised by the words of the spouse saying1 ,thy navel is like a round goblet1 which wanteth not liquor1 thy belly is like an heap of wheat set about with lilies4 ,for it is rounded and polished with all kinds of learning1 and is a spiritual drink not failing in fulness1 and in the knowledge of heavenly secrets4 ,the belly of the soul is also like the navel1 mystical1 and not only strong food whereby the heart is strengthened1 but also sweet and flowery food whereby it is delighted1 is received therein4 ,and perhaps this is what ,moses meant1 that by many and pious prayers the sacrilege was to be atoned for4 ,sidenote3 ,wisd4 vii4 #bb4 ,sidenote3 ,rev4 xviii4 #bb4 #g4 ,in the book of ,kings also1 when the ,lord revealed ,himself to holy ,elijah1 a small still voice was first heard1 and then the ,lord revealed ,himself to him2 thereby to teach us that bodily things are solid and gross1 but such as are spiritual tender and so fine as not to be perceptible to the eye4 ,in the same way we read in the book of ,wisdom that the ,spirit of ,wisdom is subtile and lively for in her is an understanding spirit1 holy1 one only1 manifold1 subtile and lively2 and she grinds her words before she speaks1 that neither her mode of speech nor her meaning may give offence4 ,lastly1 it shall be said to ,babylon herself1 when about to be destroyed1 ,and the sound of a millstone shall be heard no more at all in thee4 #h4 ,the manna then was fine1 and was gathered each day1 not reserved for the day following2 because the extemporaneous inventions of ,wisdom please the most2 when made at leisure they excite not the same admiration as when struck out at the moment by the spark of genius4 ,or it may be that future mysteries are revealed herein3 the manna kept till the rising of the sun was unfit to be eaten1 in other words1 after the coming of ,christ1 it lost its grace4 ,for when the ,sun of ,righteousness arose1 and the more illustrious ,sacraments of the ,body and ,blood of ,christ appeared1 lower things were to cease1 and the people were to take in their stead what was more perfect4 ,farewell2 love me1 for ,i also love you4 ,,letter ,,lxv4 ,,this letter contains a mystical explanation of the statement in ,exodus xxiv4 #f4 that ,moses put half the blood of the sacrifices into basons and poured half on the altar4 ,,ambrose ,,to ,,simplicianus1 ,,greeting4 ,sidenote3 ,exod4 xxiv4 #f4 #a4 ,,you were perplexed1 you tell me1 when reading that ,moses1 after offering sacrifice and the immolation of salutary victims to the ,lord1 put half of the blood in basons1 and sprinkled half on the altar1 to know what could be the purport of this4 ,but why need you doubt and inquire of me1 when for the sake of the faith1 and of acquiring ,divine knowledge1 you have traversed the whole world1 and night and day have devoted the whole time of your life to constant reading8 ,thus with your keen intellect you have embraced all the objects of the understanding1 and are wont to prove as concerns even the books of philosophy1 how far they deviate from the truth1 many of them being so futile that the words of their writers perished sooner than their life4 #b4 ,but since gathering words1 like money1 is of great profit1 and great increase is thereby obtained for the general good of trade1 ,i cannot refrain from mentioning how wonderful is that division of the blood4 ,for part of it seems to signify the moral1 and part the mystical discipline of wisdom4 ,that part which is put into basons is moral1 that which is sprinkled on the altar is mystical2 in that by the ,divine gift and a certain inspiration it is instilled into men's minds1 that the sentiments they conceive of ,god may be suitable and full of faith4 ,sidenote3 #b ,cor4 xii4 #d4 ,sidenote3 ,acts vii4 #ee4 ,sidenote3 ,ps4 cx4 #a4 ,sidenote3 ,deut4 xxxiv4 #aj1 #aa4 #c4 ,moreover1 they who have spoken of ,his majesty1 and of heavenly things1 whether apostles or holy prophets1 have only dared to speak of such things as were shewn them by revelation4 ,hence ,paul has testified in his ,epistle that he was caught up into ,paradise1 and heard words which it is not lawful for a man to utter2 ,stephen also saw the heavens opened1 and ,jesus standing on the right hand of ,god1 and the ,prophet ,david saw ,him sitting on ,his right hand4 ,and what shall ,i say of ,moses1 of whom the ,scripture says that there arose not such a prophet since in ,israel1 who knew the ,lord face to face1 in all the signs and the wonders which he did in the land of ,egypt4 ,sidenote3 ,s4 ,john xx4 #bb4 ,sidenote3 ,exod4 iv4 #ab4 #d4 ,the mystical part therefore is offered to ,god1 ,who by the brightness of the ,divine ,wisdom1 ,whose ,father and ,parent ,he is1 quickens the vigour of the soul1 and enlightens the mind4 ,but the ,wisdom of ,god is ,christ1 on ,whose breast ,john lay1 that from that secret source of wisdom he might be known to have imbibed ,divine mysteries4 ,he himself1 conscious of his gift1 has recorded this1 for he dreaded to claim for himself1 and to ascribe to his own genius that which he had received4 ,the ,lord also said to the ,apostles1 opening their mouths1 ,receive ye the ,holy ,ghost1 whereby ,he declared that ,he is the same ,who said to ,moses1 ,i will open thy mouth1 and teach thee what thou shalt say4 ,wherefore this wisdom1 divine1 unspeakable1 unadulterated and incorruptible1 pours her grace into the minds of her saints1 and discloses to them knowledge that they may behold her glory4 #e4 ,but that is the discipline of moral wisdom which is poured into basons1 and is taken and drank from them4 ,the basons therefore are the organs of the senses4 ,the basons are the two eyes1 the ears1 the nose1 the mouth and other parts suitable to this function2 for the eyes are the recipients and ministers of sight1 the ears of hearing1 the nose of smell1 the mouth of taste1 and so with the rest4 ,into these basons that ,word in ,whom is the ,headship of the priestly and prophetic office poured the half of ,his blood2 that ,he might quicken and animate the irrational parts of our nature1 and endow them with reason4 #f4 ,again1 having rehearsed and proclaimed the precepts of the ,law to the people1 and being about to explain the meaning of that mystical ark of the testimony1 and of the candlestick1 and of the censers1 he slew victims1 and offered sacrifice1 sprinkling half of the blood on the sacred altar1 and putting half in basons4 ,sidenote3 ,heb4 iv4 #ab4 #g4 ,a division therefore is made between that mystical or divine and moral wisdom4 ,for the is a divider of souls and of virtues3 the is the ,word of ,god1 quick and powerful1 which pierces and penetrates even to the dividing asunder of the soul1 and which also distinguishes and divides virtues1 whose minister1 ,moses1 by the division of the blood1 distinguished the kinds of virtue4 #h4 ,and forasmuch as nothing is so emphatically declared in the ,law as ,christ's ,advent1 or prefigured as ,his ,passion1 consider whether this be not the saving victim which ,god the ,word offered by ,himself1 and sacrificed in ,his own body4 ,for first both in the ,gospel and also in the ,law ,he taught us moral discipline1 and manifested it in ,his own patience and in very act and deed1 transfusing into our lives and senses1 as if into basons1 the very substance and marrow as it were of wisdom1 and quickening thereby men's minds to be a seed-plot of virtue1 and instructed in piety1 and then1 drawing near the altar1 ,he poured out the blood of ,his offering4 ,sidenote3 ,prov4 ix4 #b4 #i4 ,should you choose then to understand it thus1 the sense is pious2 the interpretation also which follows that of ,solomon is1 if you prefer it1 equally concordant1 namely1 that whereas the prophet ,moses put the blood into basons1 this is the same blood whereof it is written that ,wisdom hath mingled her wine1 bidding men to forsake foolishness1 and seek after understanding4 ,from the bason then we drink wisdom1 discipline1 understanding1 correction1 amendment of life1 regulation of habits and counsels1 the grace of piety1 increase of virtue1 a fountain of plenty4 ,sidenote3 ,s4 ,john i4 #bi4 ,sidenote3 ,ib4 xix4 #cd4 #aj4 ,but by this sprinkling the blood on the ,altar you may understand the cleansing of the world1 the remission of all sins4 ,for ,he sprinkles that blood on the ,altar as a ,victim to atone for the sins of many4 ,for the ,victim is a ,lamb1 but a ,lamb not of irrational nature but of divine power1 of ,which it is said1 ,behold the ,lamb of ,god which taketh away the sin of the world4 ,for not only has ,he cleansed with ,his blood the sins of all men1 but has also gifted them with divine power4 ,does not ,he seem to you to have indeed shed his blood1 from ,whose side blood and water flowed over the very altar of his ,passion8 ,farewell2 love me as you do1 with the affection of a parent4 ,,letter ,,lxvi4 ,,here is a mystical exposition of ,aaron's taking the earrings of the women to make the golden calf1 and of other details connected with it4 ,,ambrose ,,to ,,romulus4 ,sidenote3 ,exod4 xxxii4 #b4 #a4 ,,there is no doubt that letter-writing was invented that we might hold a sort of converse with the absent1 but this becomes more excellent in use and example when frequent and pleasant colloquies pass between a parent and his sons1 whereby is really produced a sort of image of actual presence1 even though they are separate in body2 for by such offices love attains its growth1 just as it is augmented by our mutual letters between ourselves4 ,all this ,i begin to experience much more abundantly in these last addresses of your affection1 wherein you have thought fit to ask me with what intent ,aaron took the gold from the people when they required gods to be made them1 and why the head of a calf was fashioned with that gold1 and why ,moses was so deeply incensed that he commanded every man to rise upon his neighbour and slay him with the sword4 ,for it is a great thing that the absent should suffer no loss either of kindness or of the liberal communication of mutual knowledge4 ,my sentiments on this point1 therefore1 as you require it1 ,i will offer for the purpose rather of comparison than of instruction4 #b4 ,while ,moses was receiving the ,law on ,mount ,sinai the people were with ,aaron the ,priest4 ,prone as they were to transgress1 we do not find that they committed sacrilege so long as the ,law was being delivered1 but when the ,divine ,voice ceased1 sin overtook them1 so that they required gods to be made them4 ,aaron1 thus constrained1 asked for their rings and the women's earrings1 which1 when given to him1 he cast into the fire1 and the head of a calf was molten of them4 ,sidenote3 ,gen4 xxxv4 #b4 ,sidenote3 ,exod4 xxxii4 #b4 #c4 ,we can neither excuse this great priest1 nor dare we condemn him4 ,it was not however unadvisedly that he deprived the ,jews of their rings and earrings2 for they who designed sacrilege could have neither the seal of faith nor ornaments of their ears4 ,the patriarch ,jacob too hid the earrings along with the images of the strange gods1 when he hid them in ,shechem1 that no one might come to know of the superstitions of the ,gentiles4 ,and he said well1 ,break off the golden earrings which are in the ears of your wives2 not as leaving the men their earrings1 but in order to shew that they had them not4 ,fitly also are the earrings taken from the women1 that ,eve may not again hear the voice of the serpent4 ,sidenote3 #a ,kings xii4 #cj4 #d4 ,because they had listened to sacrilegious counsel1 an image of sacrilege was formed by the melting of their earrings2 for he who hears amiss is wont to perpetrate sacrilege4 ,why the head of a calf came forth1 the sequel shews1 for it was signified thereby1 either that in time to come ,jeroboam would introduce this kind of sacrilege1 and that the people of the ,hebrews should worship golden calves2 or else that all unbelief bears the semblance of brutal and savage folly4 ,sidenote3 ,ps4 xxix4 #e1 #f4 #e4 ,moses1 incensed by this unworthy act1 broke the tables1 and ground the head of the calf to powder1 that he might abolish all traces of their impiety4 ,the first ,tables were broken in order to the restoration of the second1 whereby1 through the preaching of the ,gospel1 unbelief was broken to pieces1 and done away4 ,and thus ,moses brought down this ,egyptian pride1 and repressed this self-exalting arrogance1 by the authority of the eternal ,law4 ,wherefore ,david also says1 ,the ,lord shall break the cedars of ,libanus1 and shall reduce them to pieces1 as a calf of ,libanus4 ,sidenote3 ,isa4 xxv4 #h4 ,sidenote3 #a ,cor4 xv4 #ed1 #ee4 ,sidenote3 ,ps4 cx4 #g4 ,sidenote3 ,s4 ,john xix4 #cj4 #f4 ,the people drank up all their perfidy and pride1 that impiety and arrogance might not drink them up4 ,for it is better that every one should prevail over the flesh and its vices1 that it may not be said that prevailing#bgh death hath swallowed him up1 but rather1 ,death is swallowed up in victory2 ,o death1 where is thy sting1 ,o grave1 where is thy victory8 ,and of the ,lord it is said1 ,he shall drink of the brook in the way2 for ,he received the vinegar1 that ,he might drink up the temptations of all men4 ,sidenote3 ,exod4 xxxii4 #bf1 #bg4 #g4 ,but in his causing every man to slay his neighbour1 the parents their children1 the brother his brother1 we find an evident precept that religion is to be preferred to friendship1 piety to kindred4 ,for that is true piety which prefers divine things to human1 eternal to temporal4 ,wherefore also ,moses himself said to the sons of ,levi1 ,who is on the ,lord's side1 let him come to me4 ,and he said unto them1 ,thus saith the ,lord ,god of ,israel1 ,put every man his sword by his side1 and go throughout the camp1 that thus1 by the contemplation and love of the ,divine ,majesty all human ties and affections might be destroyed4 ,it is written that three thousand men were slain1 nor need we feel any jealousy of the number being so great1 for it is better that by the punishment of a few the body should be exonerated1 than that vengeance should be taken on all2 nor indeed does any punishment of wrong against ,god appear too severe4 ,sidenote3 ,num4 xviii4 #f4 ,sidenote3 #a ,cor4 ix4 #bg4 ,sidenote3 ,heb4 iv4 #ab4 #h4 ,again1 the ministry of the ,levites1 whose portion is ,god1 was chosen for this work1 as being more holy than the others3 for they know not how to spare their own who know nothing of their own1 for to the holy ,god is everything4 ,now he is the true ,levite and punisher and avenger1 who kills the flesh that he may preserve the spirit1 such as he was who says1 ,i keep under my body1 and bring it into subjection4 ,and who are such close neighbours as the flesh and the soul8 ,what is so akin to us as the passions of the body8 ,these the good ,levite slays within himself with that spiritual sword which is the word of ,god1 sharp and powerful4 ,sidenote3 ,s4 ,luke ii4 #ce4 #i4 ,there is also a sword of the ,spirit1 which pierces the soul1 as was said to ,mary1 ,a sword shall pierce through thy own soul also1 that the thoughts of many hearts may be revealed4 ,is not the flesh united with the soul by a kind of fraternal bond8 ,is not discourse also related and akin to our mind8 ,when therefore we check our discourse1 that we may not incur the sin of much speaking1 we put aside the rights of blood1 and loose the bonds of this fraternal connexion4 ,thus by the force of reason the soul severs from itself its irrational and1 as it were1 cognate part4 #aj4 ,and so ,moses taught the people to rise against their neighbours1 by whom faith was in danger of being mocked1 and virtue hindered1 that whatever in us was straying from virtue1 perplexed by error1 or entangled in vice might be cut off4 ,by this direction to the people he obtained not only a mitigation of the ,divine wrath and a turning away of offence1 but even conciliated for them grace4 #aa4 ,thus1 according to our apprehension1 we have explained1 since you asked it1 our sentiments4 ,and do you1 if you have aught preferable1 impart it to us1 that from you and from ourselves we may learn which to choose and follow4 ,farewell3 love me as a son1 for ,i also love you4 ,,letter ,,lxvii4 ,s4 ,,ambrose begins by pointing out that ,moses deferred to ,aaron in matters connected with the ,priesthood1 and then goes on to dwell on the rarity and the blessing of true penitence4 ,,ambrose ,,to ,,simplicianus1 ,,greeting4 ,sidenote3 ,num4 xii4 #h4 ,sidenote3 ,deut4 xxxiv4 #aj4 ,sidenote3 ,exod4 xxxiv4 #bh4 ,sidenote3 ,ib4 iv4 #ab4 ,sidenote3 ,num4 xii4 #a4 #a4 ,,the greatness of each person as regards his own functions is taught us in that ,scripture lesson by which your attention has been justly attracted1 that ,moses1 than whom no man saw ,god more intimately1 neither arose there a prophet since in ,israel whom the ,lord knew face to face2 he who was constantly with the ,lord forty days and nights1 when he received the law in the ,mount1 he1 ,i say1 to whom the ,lord gave the words which he should speak1 is found to have approved the counsel of his brother ,aaron more than his own4 ,was there then any man more prudent and learned than ,moses8 ,nay1 of ,aaron himself we afterwards read that together with ,miriam he transgressed concerning the ,ethiopian woman4 ,sidenote3 ,deut4 xviii4 #ae4 ,sidenote3 ,s4 ,luke xvi4 #ca4 #b4 ,but ,i would have you carefully consider this very thing1 how ,moses excelled in knowledge1 ,aaron in counsel4 ,moses was the greatest prophet1 who said of ,christ1 ,like unto me1 unto ,him shall ye hearken4 ,and the ,lord ,himself says of him1 if they hear not ,moses and the prophets1 neither will they be persuaded1 though one rose from the dead4 ,in the matter of prophecy therefore ,moses is preferred as a prophet2 but where the subject and function and office relates to the ,priesthood1 ,aaron is preferred as being a ,priest4 ,let us now treat the passage itself4 ,sidenote3 ,lev4 x4 #af-ah4 #c4 ,a he-goat was slain for sin2 offered for an whole burnt-offering4 ,moses afterwards sought for it1 and it was burnt4 ,and he was angry with ,eleazar and ,ithamar1 the sons of ,aaron which were left alive1 saying1 ,wherefore have ye not eaten the sin-offering in the holy place1 seeing it is most holy1 and ,god hath given it you to bear the iniquity of the congregation8 ,ye should indeed have eaten it in the holy place as ,i commanded4 ,now when ,aaron saw that ,moses was angry he replied to him meekly1 ,behold1 this day have they offered their sin-offering and their burnt-offering before the ,lord1 and such things have befallen me1 and if ,i had eaten the sin-offering to-day1 should it have been accepted in the sight of the ,lord8 ,and when ,moses heard that1 he was content4 ,let us consider what these things mean4 #d4 ,not to sin is an attribute of ,god alone3 to amend and correct one's error and to do penance for one's sin is the part of a wise man4 ,but this is very difficult in this human life4 ,for what is so rare as to find a man who will convict himself1 and condemn his own act8 ,rare is the confession of sin1 rare is penitence1 rare among men is the admission of that word4 ,nature and shame both recoil from it2 nature1 because all are under sin1 and he who wears flesh is subject to transgression4 ,thus the nature of the flesh1 and the allurements of the world are repugnant to innocence and integrity4 ,shame recoils also1 because every man blushes to confess his own fault1 thinking more of the present than of the future4 ,sidenote3 ,ps4 xiv4 #f4 #e4 ,now ,moses desired to find a soul free from sin1 that it might lay aside the slough of error1 and depart1 relieved from transgression1 without any cause of shame within itself4 ,but such a soul he found not1 because an irrational impulse comes quickly on1 and a certain flame1 whose motions are very swift1 feeds upon the soul1 and burns up its innocence4 ,for the future is outweighed by the present1 moderation by violence1 worth by numbers1 soberness by pleasure1 hardness by luxury1 sadness by joy1 austerity by blandishments1 slowness by too great precipitance4 ,and iniquity1 which suggests occasions of doing evil1 is a thing swift in its nature1 for its feet are swift to shed blood2 but all virtue uses gentle and long delays1 judging beforehand and looking narrowly into what is to be undertaken4 ,and thus the good mind scrutinizes its own counsels1 and examines beforehand what is becoming and excellent2 but in iniquity the act outstrips consideration4 ,penitence therefore is tardy and abashed1 because it is oppressed and drawn back by present shame2 having1 in itself1 regard only to things future1 the hope whereof is late1 the fruit tardy1 and so the desire of them is tardy also4 #f4 ,during these strivings of hope and virtue shamelessness runs onward1 and by the glare of things present1 penitence is excluded1 its affections are1 as it were1 burnt up1 and all that has respect to it is lost4 ,the ,law seeks and finds it not1 for it is scorched by the heat and smoke of iniquity1 and the anger1 as it were1 of the ,law is roused4 ,moses says that the sin-offering ought to have been eaten in the holy place1 and rebukes the priests as remiss2 ,aaron replies that the priestly judgment ought to be cautious2 that such a function must not be lightly entrusted to an unsound conscience1 lest this error be worse than the first4 ,for by a filthy vessel wine or oil is easily tainted and spoilt4 #g4 ,but how could sin be burnt out when the fire was strange fire2 and this in the sight of the ,lord to ,whom even hidden things are known8 ,can it please the ,lord1 if a man1 while he is yet engaged in sin1 and keeps unrighteousness in his heart1 professes that he is doing penance8 ,it is the same thing as if one who is sick should feign himself well1 he will only become worse2 for the pretence of health can avail him nothing2 since it is but shadowed forth by words1 not sustained by any support of virtue4 #h4 ,this strange fire then is lust1 this strange fire is every incentive of cupidity1 this strange fire is all burning avarice4 ,by this fire man is not cleansed but rather burned up4 ,for where this strange fire is1 if any man offer himself in the sight of the ,lord1 the celestial fire consumes him as it did ,nadab and ,abihu who were burned together with those sacrifices which had been offered for sin on the sacred ,altars4 ,he therefore who would cleanse his sin let him remove from him strange fire4 ,let him offer himself to that fire only which burns up the fault not the man4 ,sidenote3 ,s4 ,matt4 iii4 #aa4 ,sidenote3 ,ib4 ix4 #bj4 ,sidenote3 ,luke xix4 #h4 ,sidenote3 ,heb4 xii4 #bi4 ,sidenote3 ,s4 ,luke xxiii4 #dc4 #i4 ,and who this fire is1 let us learn from the words1 that ,jesus shall baptize with the ,holy ,ghost and with fire4 ,this is that fire which dried up her issue of blood who had suffered it for twelve years2 that fire1 which took away the sin of ,s4 ,zacchus when he said that he would give half of his goods to the poor1 and if he had taken any thing from any man would restore fourfold4 ,this is that fire1 which wiped away the thief's crime1 for ,he is a consuming fire ,who said1 ,to-day shalt thou be with ,me in ,paradise4 ,thus ,he healed those in whom ,he found a simple and pure confession2 no malice1 no fraud4 ,sidenote3 ,s4 ,matt4 xxvii4 #d4 #aj4 ,judas moreover could not obtain a remedy1 although he said1 ,i have sinned1 in that ,i have betrayed the innocent blood1 for he cherished within his breast strange fire1 which urged him on to destroy himself4 ,he was not worthy to be healed1 for he wept not through conversion of his inmost mind1 nor did he diligently do penance2 for such is the love of the ,lord ,jesus that ,he would have granted pardon even to him1 had he waited for the mercy of ,christ4 ,sidenote3 ,s4 ,john iv4 #cd4 ,sidenote3 ,isa4 xxx4 #ae4 #aa4 ,this fault therefore the priests cannot remove1 nor the sin of him who offers himself in guile1 and still harbours a desire of transgressing4 ,for they cannot eat of that which is full of fraud1 and has the serpent's scar within2 for the food of the priest lies in the remission of sins4 ,wherefore ,christ the chief of ,priests says1 ,my meat is to do the will of ,my ,father which is in heaven4 ,what is the will of ,god but this1 ,in returning and rest shall ye be saved8 ,in the guileful man therefore there is no food4 ,neither again can he taste the sweetness of a feast whose conscience is not sincere and pure2 for the bitterness of fraud takes away the sweetness of the viands2 and an evil conscience will not permit penitence to refresh and feed the guilty soul4 ,sidenote3 ,lev4 xvi4 #bg4 #ab4 ,such affections therefore1 such petitions1 such penitence are neither useful nor a pleasure to the priests4 ,and that he-goat offered as an whole burnt offering for sin was deservedly burnt1 because strange fire was found in the sacrifice4 ,on that account it was not a pleasing and acceptable sacrifice to ,god2 for that is not accepted which has not been approved among the riches of sincerity and truth4 ,sidenote3 ,ib4 xvi4 #h4 ,sidenote3 ,s4 ,matt4 xxiv4 #dj #ac4 ,and so elsewhere also you read of two he-goats1 one whereon was the lot of the ,lord1 the other that of the scape-goat1 and that that whereon was the lot of the ,lord was offered and sacrificed1 while the one whereon was the lot of the scape-goat was sent into the wilderness to take away the iniquities of the people1 or of any sinner4 ,for as there are two men in the field1 and one of them shall be taken and the other left1 so are there two he-goats1 one of which is used for sacrifice1 and the other sent into the wilderness4 ,the one is of no use1 neither to be eaten nor fed upon by the sons of the priests4 ,for as in matters of food1 what is good is eaten1 what is useless or bad is thrown away1 in the same way we call good works festive1 as fit for eating4 ,sidenote3 ,lev4 xxv4 #f4 #ad4 ,it will not therefore be pleasing to the ,lord if the priest eat of a sacrifice which presents a deceptive offering1 not the sincerity of a diligent confession4 ,and therefore that goat is to be sent into the wilderness1 where our fathers wandered1 where they wandered and could not attain to the land of the resurrection1 but the memory of them passed from the land4 ,hear again what are festive works4 ,and the sabbath of the land shall be meat for you4 ,for rest in ,god1 which causes tranquillity of mind1 is festive and refreshing4 ,and now let us also rest from discoursing4 ,farewell2 love me as you do1 for ,i also love you4 ,,letter ,,lxviii4 ,,an explanation of the text1 ,thy heaven shall be brass and thy earth iron4 ,,ambrose ,,to ,,romulus4 ,sidenote3 ,deut4 xxviii4 #bc4 ,sidenote3 #a ,kings xvii4 #a4 ,s4 ,luke iv4 #be4 #a4 ,,being yourself in the country ,i am surprised at your having been led to inquire of me the reason why ,god should have said1 ,and thy heaven shall be brass1 and thy earth iron4 ,for the very appearance of the country and its present fertility might teach us how great is the mildness of the air1 and how genial is the climate1 when ,god vouchsafes to give plenty1 but when sterility1 how all things are closed up1 how dense the air1 so as to seem hardened into the very substance of brass4 ,elsewhere also you read that in the days of ,elijah the heaven was shut up three years and six months4 #b4 ,by the heaven then being brass is signified its being shut up1 and refusing its use to the earth4 ,the earth also is iron1 for it withholds its produce1 and with hostile rigour excludes from its fructifying soil the seeds thrown upon it1 which its wont is to cherish as in the bosom of a tender mother4 ,for when does iron bring forth fruit1 when does brass melt into showers8 #c4 ,those impious men therefore ,he threatens with miserable famine1 that they who know not how to shew filial piety to the common ,lord and ,father of all1 may be deprived of the support of ,his paternal clemency1 that the heaven may be to them as brass1 and the air condensed into the substance of metal2 that the earth may be to them as iron1 deprived of its natural productions1 and as is usually the case with poverty1 a sower of strife4 ,for they who are in want of food commit robberies1 that at the expense of others they may relieve their own hunger4 ,sidenote3 ,exod4 xvi4 #d4 #d4 ,if further the offence of the inhabitants be so great that ,god stirs up and brings war upon them1 then their land is truly iron1 bristling with crops of spears1 and stripped of its own fruit1 fruitful as regards punishment1 barren as regards nourishment4 ,but where is abundance8 ,behold ,i will rain bread for you1 saith the ,lord4 ,farewell2 love me1 for ,i also love you4 ,,letter ,,lxix4 ,,in this ,letter ,s4 ,ambrose answers a question propounded to him as to the ground of the severity of the ,mosaic ,law against those who disguised their sex4 ,,ambrose ,,to ,,iren,,us1 ,,greeting4 ,sidenote3 ,deut4 xxii4 #e4 #a4 ,,you have referred to me1 as to a father1 the inquiry which has been made of you1 why the ,law was so severe in pronouncing those unclean who used the garments of the other sex1 whether they were men or women1 for it is written1 ,the woman shall not wear that which pertaineth unto a man1 neither shall a man put on a woman's garment2 for all that do so are an abomination unto the ,lord4 #b4 ,now1 if you will consider it well1 that which nature herself abhors must be incongruous4 ,for why do you not wish to be thought a man1 seeing that you are born such8 why do you assume an appearance which is foreign to you8 why do you play the woman1 or you1 ,o woman1 the man8 ,nature clothes each sex in their proper raiment4 ,moreover in men and women1 habits1 complexion1 gestures1 gait1 strength and voice are all different4 #c4 ,so also in the rest of the animal creation2 the form1 the strength1 the roar of the lion and lioness1 of the bull and heifer are different4 ,deer also differ as much in form as they do in sex1 so that you may distinguish the stag from the hind even at a distance4 ,but in the case of birds the similitude between them and men1 as regards covering1 is still closer2 for in them ,nature distinguishes their sex by their very plumage4 ,the peacock is beautiful1 but the feathers of its consort are not variegated with equal beauty4 ,pheasants also have different colours to mark the difference of the sexes4 ,and so with poultry4 ,how sonorous is the cock's voice1 night by night performing his natural office of calling us from sleep by crowing4 ,they do not change their form2 why then do we desire to change ours8 #d4 ,a ,greek custom has indeed prevailed for women to wear men's tunics as being shorter4 ,be it allowed however that they should imitate the nature of the more worthy sex2 but why should men choose to assume the appearance of the inferior8 ,a falsehood is base even in word1 much more in dress4 ,so in the heathen temples1 where there is a false faith1 there also is a false nature4 ,it is there considered holy for men to assume women's garments1 and female gestures4 ,and therefore the ,law says that every man who puts on a woman's garment is an abomination unto the ,lord4 ,sidenote3 #a ,cor4 xiv4 #cd1 #ce4 ,sidenote3 ,gen4 iii4 #af4 ,sidenote3 #a ,tim4 ii4 #aa1 #ab4 #e4 ,i conceive however that it is spoken not so much of garments as of manners1 and of our habits and actions1 in that one kind of act becomes a man1 the other a woman4 ,wherefore the ,apostle also says1 as the interpreter of the ,law1 ,let your women keep silence in the ,churches2 for it is not permitted unto them to speak1 but they are to be under obedience1 as also saith the ,law4 ,and if they will learn anything1 let them ask their husbands at home4 ,and to ,timothy3 ,let the woman learn in silence with all subjection2 but ,i suffer not a woman to teach1 nor to usurp authority over the man4 #f4 ,but how unseemly is it for a man to do the works of a woman6 ,as for those who curl their hair1 like women1 let them conceive also1 let them bring forth4 ,yet the one sex wears veils1 the other wages war4 ,let them however be excused who follow their national usages1 barbarous though they be1 the ,persians and ,goths and ,armenians4 ,nature is superior to country4 ,sidenote3 #a ,cor4 xi4 #ac-ae4 #g4 ,and what shall we say of others who think it belongs to luxury to have in their service slaves wearing curls and ornaments of the neck8 ,it is but just that chastity should be lost where the distinction of sexes is not preserved1 a point wherein the teaching of nature is unambiguous1 according to the ,apostle's words2 ,is it comely that a woman pray unto ,god uncovered8 ,doth not even nature itself teach you that if a man have long hair it is a shame unto him3 but if a woman hath long hair1 it is a glory unto her2 for her hair is given her for a covering4 ,such is the answer which you may make to those who have referred to you4 ,farewell2 love me as a son1 for ,i love you as a father4 ,,letter ,,lxx4 ,s4 ,,ambrose in this ,letter considers a part of the prophecy of ,micah as describing the recovery of a fallen soul4 ,,ambrose ,,to ,,horontianus4 #a4 ,,the ,prophets indeed announced the gathering together of the ,gentiles1 and the future establishment of the ,church2 but as the ,church sees not only the continuous progress of strong souls1 but likewise the relapse of weak ones1 and their subsequent conversion1 we are able to gather from the ,prophetical books both how the gracious and strong soul advances without stumbling1 and also how the weak soul falls1 and how she repairs her falls and recovers her steps4 ,sidenote3 ,mic4 v4 #b4 #b4 ,accordingly as in the ,song of ,songs we read of this continuous progress of blessed souls1 so let us now consider1 as set forth in the prophet ,micah1 concerning whom we have begun to speak1 the conversion of a fallen soul4 ,for it is not without good reason that the prophet's words1 ,but thou ,bethlehem ,ephratah1 excited your attention4 ,for how can that house where ,christ was born be the house of wrath8 ,such is1 indeed1 what the name of the place signifies1 but certain mysterious operations are declared thereby4 ,sidenote3 ,ib4 i4 #a4 ,sidenote3 ,s4 ,matt4 xi4 #bg4 ,sidenote3 ,mic4 i4 #a4 #c4 ,let us first consider what ,micah signifies in ,latin4 ,it means #8,who is from ,god1' or as we find elsewhere #8who is this man1' the son of the ,morasthite1 that is1 the heir8 ,now1 who is this heir1 but the ,son of ,god1 ,who says1 ,all things are given unto ,me of ,my ,father2 and ,who1 being ,himself the ,heir1 would have us ,his co-heirs4 ,and well may we say #8,who is that man8' not one of the people1 but chosen to receive the grace of ,god1 in whom the ,holy ,spirit speaks1 who began to prophesy in the days of ,jotham1 ,ahaz1 and ,hezekiah kings of ,judah4 ,by which order is signified the course of the vision1 for the progress is from the times of evil kings to that of a good king4 ,sidenote3 ,ib4 iv4 #h4 ,sidenote3 ,isa4 v4 #b4 #d4 ,thus as the afflicted soul was first oppressed under evil kings1 let us consider what was the progress of her conversion4 ,being weak she was overthrown1 and all her fences were made as a way for the passers-by1 or for the inroads of passion2 dissolved in luxury and pleasure1 she was trodden down and removed from the presence of the ,lord4 ,her tower was decayed1 that tower which1 as we read in the song of ,isaiah1 was placed in the midst of a choice vineyard4 ,now this is the case with the tower1 when the vine is withered1 and her flock wanders2 but when the verdure of the vine comes back1 or the sheep returns1 it grows bright again1 for nothing is so decayed as iniquity1 or so bright as righteousness4 ,sidenote3 ,rev4 i4 #h4 ,sidenote3 ,mic4 iv4 #i4 ,sidenote3 ,ib4 ,sidenote3 ,s4 ,luke xiii4 #aa4 #e4 ,to this tower the sheep is recalled1 when the soul is recalled from her relapse1 and in that sheep that reign of ,christ returns1 which was in the beginning1 for ,he is the ,beginning and the ,ending1 even the beginning of our salvation4 ,still the soul is first severely rebuked1 in that she has grievously transgressed1 and she is asked1 ,why hast thou learnt evil8 was there no king in thee8 that is1 thou hadst a king to govern and protect thee1 thou oughtest not to have strayed from the path of righteousness1 nor to have left the ways of the ,lord1 ,who imparted to thee sense and reason4 ,where were thy thoughts and counsels1 whereby by innate vigour thou mightest have guarded against unrighteousness and warded off transgression8 ,why have pangs taken thee1 as a woman in travail2 that thou shouldest be in labour of iniquity1 and bring forth unrighteousness8 ,for there is no greater grief than for a man to wound his conscience with the sword of sin2 nor is there any heavier burden than the weight of sin and the load of transgression4 ,it bows down the soul1 it bends it even to the earth1 so that it cannot raise itself4 ,heavy1 my son1 heavy indeed is the weight of sin4 ,thus that woman in the ,gospel1 who was bowed together1 and thus bore the semblance of a heavy-laden soul1 could be made straight by ,christ alone4 ,sidenote3 ,mic4 iv4 #aj4 ,sidenote3 ,rom4 v4 #c-e4 #f4 ,to such a soul it is said1 ,be in pain and labour to bring forth1 ,o daughter of ,sion4 ,for the pains of child-birth work tribulation1 and tribulation patience1 and patience experience1 and experience hope1 and hope maketh not ashamed4 ,at the same time all that is opposed to virtue is plucked up and cast forth1 lest its seeds should remain behind and revive1 and put out new buds and fruit4 ,sidenote3 ,mic4 iv4 #ac4 #g4 ,nor is it without a meaning that horns and hoofs were given to her1 that she might bruise all the sheaves of the floor1 like the calf of ,mount ,lebanon4 ,for unless the sheaves were bruised1 and the straw winnowed1 the corn that is within cannot be found and separated4 ,wherefore let the soul that would advance in virtue first bruise and thrash out its superfluous passions1 that so1 when the harvest is come1 it may shew forth its fruits4 ,how many are the weeds which choke the good seed6 ,these must first be rooted out1 that they may not destroy the fertile crop of the soul4 ,sidenote3 ,prov4 xiii4 #bd4 ,sidenote3 ,ps4 lxxxix4 #cb4 ,sidenote3 ,ecclus4 xxx4 #a4 #h4 ,then the provident guide of the soul has regard to this1 that he may circumscribe her pleasures and cut off her desires1 that she may not delight herself in them4 ,that father's corrections are profitable1 who spares not the rod1 that he may render his son's soul obedient to salutary precepts4 ,for he visits with a rod1 as we read1 ,i will visit their offences with the rod4 ,and so he who smites the soul of the ,israelites with a rod on the cheek1 by this ,divine punishment instructs her in the discipline of patience4 ,but no man need despair who is chastised and corrected1 for he who loveth his son chastiseth him4 ,let no man therefore despair of a remedy4 ,sidenote3 ,mic4 v4 #b4 ,sidenote3 ,s4 ,luke ii4 #d4 ,sidenote3 ,s4 ,john vi4 #ej4 ,sidenote3 ,s4 ,matt4 ii4 #ah4 #i4 ,behold therefore1 that house which was to thee #8the house of one seeing wrath1' is become #8the house of bread2' where rage was1 there is now piety2 where the slaughter of the ,innocents1 there now the redemption of all mankind1 as it is written1 ,but thou1 ,bethlehem ,ephratah1 though thou be little among the thousands of ,judah1 yet out of thee shall ,he come forth that is ,ruler in ,israel4 ,bethlehem is the house of bread2 ,ephratah the house of one seeing wrath4 ,this is the interpretation of these names4 ,in ,bethlehem ,christ was born of ,mary1 but ,bethlehem is the same as ,ephratah4 ,thus ,christ was born in the house of wrath1 and therefore it is no longer a house of wrath1 but the house of bread1 for it received that bread which came down from heaven4 ,but ,ephratah is the house of one that was wrath1 because while ,herod searches there for ,christ1 he commands the ,innocents to be slain1 wherefore ,in ,rama was there a voice heard1 ,rachel weeping for her children4 ,sidenote3 ,ps4 cxxxii4 #f4 ,sidenote3 ,s4 ,luke i4 #db4 ,sidenote3 ,gen4 xxxv4 #ai4 #aj4 ,but let no man fear any longer2 for that rest which ,david sought after is heard of at ,ephrata1 and found in the fields of the wood4 ,a wood1 as yet1 was the assembly of the ,gentiles1 but after it believed in ,christ it became fruitful1 receiving the fruit of the blessed womb4 ,and ,rachel died in childbirth1 because even then1 as the patriarch's wife1 she saw the wrath of ,herod1 which spared not the tenderest age4 ,or again1 because in ,ephratah she gave birth to that ,benjamin who excelling in beauty came last in the order of the mystery1 ,i mean ,paul1 who before his birth caused no small grief to his ,mother1 by persecuting her sons4 ,and she died1 and was buried there1 that we1 dying and being buried together with ,christ1 may rise again in ,his ,church4 ,therefore according to another interpretation1 ,ephratah signifies #8enriched or filled with fruit4' ,sidenote3 ,mic4 v4 #b4 ,sidenote3 ,s4 ,matt4 ii4 #f4 ,sidenote3 ,s4 ,matt4 xxv4 #dj4 #aa4 ,now here1 that is1 in the book of the ,prophet1 we find the expression1 thou art 1 that is1 one of few4 ,but in ,matthew we find1 ,and thou1 ,bethlehem1 in the land of ,judah1 art not among the few4 ,in one the expression is house of ,ephratah1 in the other house of ,juda2 but this is a difference of words not of meaning4 ,for inwardly ,juda saw this exhibition of wrath1 outwardly she suffered it4 ,and she is among the few1 because they are few who enter the house of bread by the narrow way4 ,but he is not among the few1 that is among those that make progress1 who knows not ,christ4 ,nor is she the least1 who is the house of blessing1 and the receptacle of ,divine grace2 yet in this she is the least1 for any thing which is offered to ,christ seems to be offered to her4 ,and he who seeks for the ,church seeks for ,christ2 and ,he is either honoured or despised in every little one1 wherefore ,he says ,himself1 ,inasmuch as ye have done it unto the least of these1 ye have done it unto ,me4 ,sidenote3 ,gen4 xxxv4 #ai4 ,sidenote3 ,ps4 cxxix4 #h4 ,sidenote3 ,ib4 cxxvi4 #g4 #ab4 ,now that ,bethlehem is the very same place as ,ephratah we learn from the passage in ,genesis1 which says1 ,and ,rachel died1 and was buried in the way to ,ephrath1 which is ,bethlehem4 ,holy ,rachel1 being a type of the ,church1 was buried in the way1 that they who go by might say1 ,the ,lord prosper you1 and they shall come again with joy4 ,sidenote3 #a ,cor4 x4 #ag4 #ac4 ,wherefore every soul which receives that bread which comes down from heaven is the house of bread1 that is1 the ,bread of ,christ1 being nourished and supported and having its heart strengthened by that heavenly bread which dwells within it4 ,hence ,paul also says1 ,for we being many are one bread4 ,every faithful soul is ,bethlehem1 as ,jerusalem also is said to be1 which has the peace and tranquillity of that ,jerusalem which is above1 in heaven4 ,that is the true ,bread which1 when broken into pieces1 fed all men4 #ad4 ,the fifth version#bgi has the words1 #8the house of ,bread4' ,for #8,beth' signifies a house1 and #8lehem' signifies bread4 ,from the other versions ,i imagine that the unbelief of the ,jews1 who feared to convict themselves1 either led the writers to omit it or others to erase it4 ,sidenote3 ,jud4 xix4 #b4 #ae4 ,and that ,bethlehem is of the tribe of ,judah we learn from that passage in the book of ,judges1 where the ,levite took to him a concubine out of ,bethlehem-judah1 and his concubine was incensed against him1 and returned to her father's house in ,bethlehem-judah4 ,sidenote3 ,mic4 v4 #b4 ,sidenote3 ,ps4 xix4 #e4 ,sidenote3 ,mic4 v4 #c4 ,sidenote3 ,is4 liv4 #a4 #af4 ,now ,christ's goings forth were from everlasting#bhj1 because our life#bha then commenced1 when ,he went forth to run ,his course1 and gave to ,israel the day of salvation4 ,until the time that she which travaileth hath brought forth4 ,to that soul to which ,christ hath come fruitfulness or bringing forth hath come also2 so it was with the ,church1 who has brought more than she that had children2 who has brought forth seven1 that is1 a lawful peaceful and tranquil progeny4 ,now that soul begins to conceive1 and ,christ to be formed in her1 which welcomes ,him on ,his arrival and is so fed by ,his plenty that she is in want of nothing1 and other souls by seeing her return unto the way of salvation4 ,sidenote3 ,mic4 v4 #e4 ,sidenote3 ,rom4 viii4 #cg4 #ag4 ,and there shall be peace to him1 but it is by temptations that he must be tried2 then1 when he has shut out or repulsed vain thoughts1 when he has subdued all the motions of his rising passions1 when distress and persecution and hunger and peril and the sword press hard upon him1 will the value of his peace and tranquillity be tested4 ,then1 it is said1 shall be peace2 because in all these things we are conquerors through ,him that loved us1 because we trust in ,him that neither death nor the power of temptations shall cast off or separate us from ,his love4 ,he will send temptations1 that the just may be proved4 ,the ,lord sends temptations1 not that ,he wishes any man to be beguiled1 but because the weak are for the most part vanquished by temptation1 whilst the strong are proved by them4 ,sidenote3 ,mic4 v4 #g4 ,sidenote3 ,ib4 #h4 ,sidenote3 ,s4 ,matt4 xiii4 #dc4 ,sidenote3 ,for ,mic4 v4 #aj4 ,sidenote3 #b ,cor4 vii4 #e4 ,sidenote3 ,eph4 ii4 #ad4 #ah4 ,then there shall be to them dew from the ,lord1 and rest2 then the soul of the just shall be as a young lion among the flocks of sheep4 ,i cannot doubt but that this similitude should1 after the manner of the ,gospel1 be referred to ,christ1 for ,he has said1 ,then shall the righteous shine forth as the sun in the kingdom of their ,father4 his chariots shall be broken2 that is to say1 the senseless impulses and motions of the body shall be appeased2 that condition shall cease wherein ,without are fightings1 within are fears1 and over all1 that is1 within and without1 tranquillity shall prevail2 nor shall there be any resistance or repugnance to this good will1 because the obedience of the flesh1 when the middle wall of partition is broken down1 and both are made one1 shall abolish all discord4 ,sidenote3 ,mic4 vi4 #h4 ,sidenote3 ,ib4 vii4 #a4 ,sidenote3 ,ib4 #b4 #ai4 ,but if any weak soul1 like ,israel according to the flesh have stumbled1 and1 shaken by persecutions1 have separated herself in some degree from the love of ,christ1 she is checked and reproved as faithless1 and ungrateful1 and unbelieving1 as one who1 after being freed from the vanities of the world1 has looked behind her and so relapsed into them again2 as one from whom no gifts1 no sacrifice of bulls1 but only to know what is good and to do justly1 has been required4 ,he hath showed thee1 o man1 what is good2 and what doth the ,lord require of thee1 but to do justly1 and to have mercy1 and to walk humbly with thy ,god8 ,but since the weaker soul has not kept this commandment1 the ,lord says to her1 ,woe is me1 for ,i am as when they have gathered the summer fruits1 as the grape-gleanings of the vintage4 ,and the prophet1 in whom the ,lord spoke1 says to that soul1 ,woe is me1 the good man is perished out of the earth4 ,this is as though the ,lord ,himself spoke1 in compassion for the future punishment of sin1 and as weeping over our transgressions4 ,sidenote3 ,ib4 #h4 #bj4 ,then the soul1 learning that she will gather no fruit from what she has sown2 that in the loss of her harvest nothing will remain to strengthen her1 that she will press her olives1 but will find no oil of gladness1 nor will drink the wine of pleasantness2 finding also in the works of the flesh all things full of blood1 full of circumvention1 of fraud and deceit1 hollow shows of affection1 and pre-concerted guile2 nay1 those of her own household adverse to her2 and therefore that the motions of her companion the body1 which are grievous enemies of the soul1 must be guarded against2 turns to ,god1 and begins to hope in ,him1 and knowing that the flesh is truly an enemy to her1 says to it1 ,rejoice not against me1 ,o mine enemy1 when ,i fall ,i shall arise1 when ,i sit in darkness1 the ,lord shall be a light unto me4 ,sidenote3 #a ,cor4 v4 #e4 ,sidenote3 ,mic4 vii4 #i4 ,sidenote3 ,mic4 vii4 #i4 ,sidenote3 ,ib4 #ba4 ,finding moreover that she is mocked by some power which opposes her following a better path1 and domineers over her1 so that she has been delivered for the destruction of the flesh1 to be afflicted with various evils1 assigned to her either by the ,lord to satisfy for her sins1 or by the ,evil ,one who is envious of her conversion1 and desires to harass and regain her to himself1 finding this1 she says1 ,i will bear the indignation of the ,lord1 ,who either chastens me in my fall1 or has given thee power to persecute me1 because ,i have sinned against ,him1 but ,i will endure until ,he plead my cause4 ,for unless ,i shall confess1 and pay the price of my iniquities1 ,i cannot be justified4 ,but being justified and having paid double for my sins1 ,he shall execute judgment for me1 laying aside ,his wrath1 since the sentence against me is satisfied4 ,he will bring me forth to the light1 and ,i shall behold ,his righteousness and gaze on ,his delights4 ,then she that is mine enemy1 that is1 the malice of the devil1 shall see the light of my reconciliation and shame shall cover her which saith to me1 ,where is the ,lord thy ,god8 ,she shall behold in me ,his pity and ,his love4 #bb4 ,wherefore let us not listen to him when we are in any of the troubles of this world1 be it bodily pain1 or the loss of our children1 or of other necessaries1 let us not listen to his words1 ,where is the ,lord thy ,god8 ,it is under severe pain that his temptations are to be feared1 it is then that he seeks to turn the sick soul astray4 ,sidenote3 ,ib4 #ah4 ,sidenote3 ,ps4 xxxii4 #a4 #bc4 ,wherefore the soul which has not listened to his allurements1 seeing afterwards the wonderful works of ,god1 seeing herself in heaven1 and the devil creeping upon the earth1 will congratulate herself saying1 ,who is a ,god like unto ,thee1 that pardoneth iniquity and passeth by transgression8 ,thou hast not been mindful of ,thy indignation1 but hast cast all our iniquities into the sea as the lead of ,egypt1 and hast graciously returned to have pity upon us1 both forgiving and hiding our offences1 as it is written1 ,blessed is he whose unrighteousness is forgiven1 and whose sin is covered4 ,for some sins ,thou dost wash away in the blood of ,thy ,son1 others ,thou dost remit unto us1 that by good works and confession we may cover our errors4 ,the expression therefore that pardoneth iniquities1 appertains to remission2 because ,he takes them away altogether1 so that the things which ,he remembers not are as though they did not exist4 ,but the words passeth by transgression1 signify that inasmuch as we confess our failings1 and cover them with the fruit of our good works1 they are referred to the author of our fault1 and the instigator of our sin4 ,for what else does he who confesses his fault do but prove himself to have been beguiled by the craft and malice of that spiritual wickedness which is his adversary8 #bd4 ,for this therefore this soul gives thanks1 that the ,lord both pardoneth iniquities and passeth by transgressions1 and casts them into the deep of the sea4 ,which may also be referred to ,baptism1 wherein the ,egyptian is drowned1 the ,hebrew rises again2 and whereby by the depths of ,his wisdom1 and the multitude of her good works her former sins are covered1 through the riches of the mercy of our ,god1 ,who is mindful of the promise which ,he gave to ,abraham1 and suffers not that soul which is heir of ,abraham to perish4 #be4 ,it is by these means that such a soul is recovered4 ,but do you1 my son1 who from the first flower of boyhood have been an heir of the ,church which bore and which sustains you1 persevere in your purpose1 mindful of the grace of ,god1 and of the gift which you have received by the imposition of my hands1 that in this degree#bhb also1 as in the holy office of deacon1 you may shew faith and industry1 and expect a recompense from the ,lord ,jesus4 ,farewell2 love me as a son1 for ,i also love you4 ,,letter ,,lxxi4 ,s4 ,,ambrose in this letter continues the subject of the last1 and1 having described in that the steps by which the fallen soul recovers herself1 here considers how the faithful soul is taken in charge1 taught and conducted to perfection by ,christ3 and shews that the stages in the progress of such a soul are typified by the journies of ,christ4 ,,ambrose ,,to ,,horontianus4 ,sidenote3 ,rom4 xi4 #be4 #a4 ,,in my last letter ,i spoke of the soul that has made in its progress certain devious circuits1 wavering1 as ,israel according to the flesh did of old1 to and fro4 ,for ,israel herself also1 when the fulness of the ,gentiles shall be come in1 shall be delivered by the grace of our ,lord ,jesus ,christ3 the ,gentile soul meanwhile1 whose transgression has been lighter1 having by her conversion worked her own recovery4 ,in my present letter ,i will treat of the daughter of the ,church2 and consider how the ,lord ,jesus first took her under ,his care1 taught her1 and1 in ,his ,gospel1 led her on to perfection4 #b4 ,now it was as she lay in misery and confusion that ,he first took her under ,his care1for how else but miserably can that soul live1 which is exiled from ,paradise8and brought her to ,bethlehem4 ,the progress then1 of this soul is at once signified in that it goes up to the 8house of bread#bhc10 where it can know no death or barrenness of faith4 ,observe1 ,i am now speaking of souls in general1 those souls by which we live and move1 not of any soul in particular2 for it is not of the individual or species1 but of souls in general that ,i purpose to discourse4 #c4 ,christ went down into ,egypt1 as ,protector and ,guide of our soul1 from thence ,he returned into ,juda4 ,he was in the wilderness1 in ,capernaum2 near the borders of ,zabulon2 by the sea coast2 ,he passed through the corn fields2 ,he was in ,bethphage2 in ,ephraim2 in ,bethany2 then ,he passed over into the garden1 where ,he gave ,himself up2 on ,calvary1 where ,he suffered4 ,sidenote3 ,phil4 ii4 #h4 #d4 ,all these are the progresses of our soul1 and exercised thereby she receives the graces of a holy life#bhd4 ,for the human race1 when excluded from ,paradise in ,adam and ,eve1 and banished to the village#bhe1 began to roam up and down and to wander about with careless steps3 but in ,his own good time the ,lord ,jesus emptied ,himself that ,he might receive this exile into himself1 and re-form her again to her previous state of grace4 ,and thus1 when found1 she retraced1 as the ,gospel lesson teaches us1 her devious course of error1 and was recalled to ,paradise4 ,sidenote3 #a ,kings x4 #bb4 #e4 ,he led her through the cornfields that ,he might satisfy her hunger1 first in the desert1 then to ,capernaum1 making her abode to be not in the city but in the field3 next ,he brought her to the borders of ,zabulon1 near unto the floods of night1 that is1 the darker riddles of the prophets2 that she might learn thereby to reach to the borders of the ,gentiles1 that common centre1 and not to fear the storms and billows of this world4 ,why should she1 seeing that ,christ has ships of ,tarshish1 mystical ships ,i mean1 which traverse the sea1 and bring pious offerings for the building of the ,temple8 ,in such ships as these ,christ sails1 and like a good pilot rests in the stern while the sea is calm2 when it is disturbed ,he awakes1 and rebukes the winds1 that ,he may anew shew peace on ,his disciples4 ,furthermore1 by passing over to the ,gentiles1 ,he delivers the soul which was bound by the chains of the ,law1 that she may not pass over and keep company with the heathen4 ,sidenote3 ,s4 ,john xi4 #ed4 ,sidenote3 ,ib4 xii4 #a4 #f4 ,he came to ,bethany to the 8place of obedience20 therefore was the dead there raised2 for when the flesh is subdued to the spirit1 human nature no longer lies as if dead in the tomb1 but is raised again by the grace of ,christ2 there also she professes to offer herself to #8suffering'#bhf for the ,name of ,god4 ,from the place of obedience1 as ,john tells us1 ,he is led to ,ephraim1 that is1 to the 8fecundity of good fruits40 ,hence ,he returns to ,bethany1 that is1 to 8obedience20 for she who has once tasted the fruit of holy obedience is for the most part ready to preserve it and to be proved thereby4 #g4 ,and now1 having been proved1 she comes to ,jerusalem1 being made worthy to become the temple of ,god wherein ,christ may dwell4 ,here it is that the ,lord ,jesus1 sitting upon the foal of an ass1 is received with the joy and congratulation of the age of innocence4 ,sidenote3 ,ib4 xviii4 #h4 ,sidenote3 ,s4 ,luke xxiii4 #dc4 ,sidenote3 ,ib4 #db4 #h4 ,afterwards are taught in the garden the words of eternal life2 in that place where the ,lord permitted ,himself to be taken1 as ,john the ,evangelist writes1 signifying that our soul1 or rather human nature1 released from the bonds of error1 is restored by ,christ to that abode from whence in ,adam she was cast4 ,wherefore to the thief who confessed ,him it is said1 ,verily ,i say unto thee1 ,to-day shalt thou be with ,me in ,paradise4 ,the thief had said1 ,lord1 remember me when ,thou comest into ,thy kingdom4 ,christ answered not concerning ,his kingdom1 but yet to the purpose1 ,to-day thou shalt be with ,me in ,paradise1 that is1 ,what has been lost must first be restored1 then the increase bestowed2 that thus the progress may be through ,paradise to the kingdom1 not through the kingdom to ,paradise4 ,sidenote3 ,s4 ,matt4 xvi4 #ai4 #i4 ,for the disciples it is reserved that they may receive an ample reward for their labours2 and therefore to the thief ,he promised a sojourn1 but deferred the kingdom4 ,so that to him who is converted under the stroke of death1 and confesses the ,lord ,jesus1 to him let an abode in ,paradise be vouchsafed1 but for him who has undergone long travail1 who has fought for ,christ1 who has won over souls and offered himself for ,christ1 for his wages let the kingdom of ,god be prepared2 and let him rejoice in the fruition of this reward4 ,to ,peter it is said1 ,i will give unto thee the keys of the kingdom of heaven2 and thus1 while the convert from robbery obtains rest1 on him who has been proved in the ,apostolate authority is bestowed4 ,sidenote3 #a ,cor4 xv4 #bb4 #aj4 ,this is the ,evangelical soul1 the soul of the ,gentiles1 the daughter of the ,church1 far better than the soul cast out of ,juda2 raising herself from her earthly course to the ,lord ,jesus and to higher things by good counsels and works2 received by ,christ upon ,golgotha4 ,upon ,golgotha was the sepulchre of ,adam2 that ,christ by ,his ,cross might raise him from death4 ,thus where in ,adam was the death of all1 there in ,christ was the resurrection of all4 ,farewell1 my son2 love me1 for ,i also love you4 ,,letter ,,lxxii4 ,,in this letter ,s4 ,ambrose deals with the question of the rite of circumcision1 and explains to ,constantius why it was established in the ,old ,testament and yet done away in the ,new4 ,he speaks also of the true and spiritual circumcision which belongs to ,christians4 ,,ambrose ,,to ,,constantius4 ,sidenote3 ,acts xv4 #aj4 ,sidenote3 ,s4 ,john viii4 #ef4 ,sidenote3 ,gen4 xvii4 #aj4 #a4 ,,many persons have raised an important question why circumcision should be enjoined as profitable by the authority of the ,old ,testament1 and rejected as useless by the teaching of the ,new2 especially since it was ,abraham1 who saw the day of the ,lord ,jesus and was glad1 who first received the command to observe the rite of circumcision4 ,for it is manifest that he directed his mind not to the literal but to the spiritual sense of the ,divine ,law1 and so in the sacrifice of the lamb saw the true passion of the ,lord's ,body4 #b4 ,what then shall we consider to have been the aim of our father ,abraham1 in first instituting that which his posterity were not to follow8 or for what reason are the bodies of infants circumcised1 and in their very birth subjected to dangers1 and this at the ,divine command1 so that peril of their life ensues from a mystery of religion4 ,what is the meaning of this8 ,for the ground of the truth is hidden1 and either something should have been signified by an intelligible mystery1 or else it should have been indicated by a mystery which was not so full of danger4 #c4 ,and why was the sign of the ,divine ,testament attached to that member which is considered as less comely to sight2 or with what purpose did the ,creator of our body ,himself1 in the very beginning of our race1 choose that ,his work should be wounded and stained with blood1 and a portion of it cut off1 which ,he1 ,who has disposed all things in order1 deemed proper to form together with the other members1 as though it were necessary8 ,for this portion of our bodies is either contrary to nature1 and then no man ought to have that which is contrary to nature1 or it is according to nature1 and that ought not to be cut off which was created according to the perfection of nature2 especially since aliens from the portion of the ,lord our ,god are wont to make this a chief subject of ridicule4 ,again as it is ,god's purpose1 as ,he has frequently declared1 to induce as many persons as possible to the observance of holy religion1 how much more would they be invited1 were not some deterred either by the danger or reproach of this very circumcision4 #d4 ,to return therefore to my first purpose and follow the order ,i have proposed1 it seems good to speak of the nature itself of circumcision4 ,the defence of this ought to be twofold1 for so is the accusation1 the one brought by the ,gentiles1 the other by those who are considered as belonging to the people of ,god1 more vigorously on the part of the ,gentiles1 for they deem men marked with circumcision to be worthy even of scorn and disgrace4 ,yet their own wisest men approve of circumcision1 so as to think it right to circumcise those whom they select to know and celebrate their mysteries#bhg4 #e4 ,the ,egyptians too1 who apply themselves to geometry and observing the courses of the stars1 consider a priest who does not bear the mark of circumcision impious4 ,for they believe that neither the wisdom of incantation1 nor geometry1 nor astronomy can attain their due power without the seal of circumcision4 ,and therefore1 in order to render their operations efficacious they choose to solemnize a certain purification of their own by means of the secret rite of circumcision4 #f4 ,and we find in ancient history that not only the ,egyptians but also some of the thiopians ,arabs and ,phnicians used circumcision4 ,and in maintaining this custom they think that they are maintaining one still to approved1 for being thus initiated by means of the first fruits of their own body and blood1 they conceive that by the consecration of this small portion1 the snares which demons lay for our kind will be defeated2 and that those who attempt to injure the well-being of the whole man1 may find their power baffled either by the law or the semblance of sacred circumcision4 ,for ,i am of opinion that heretofore the ,prince of devils has deemed that his arts would lose their baneful efficacy if he were to attempt to injure one whom he found initiated by the seal of sacred circumcision1 or one who seemed at least in this respect to obey the ,divine law4 ,sidenote3 ,gen4 xvii4 #ab4 #g4 ,now he who diligently considers the functions of our several members will be able to judge that it was for no unmeaning purpose that as regards this little portion of this member the child was not only circumcised but circumcised also on the eighth day2 when the mother of the child begins to be in pure blood1 having before the eighth day been considered as sitting in unclean blood4 ,let so much have been said in reply to those who are not joined with us in unity of faith2 on which account discussion with them1 as differing from us1 becomes more difficult4 ,sidenote3 #a ,s4 ,pet4 i4 #ah1 #ai4 #h4 ,but to those who believe in the ,lord ,jesus ,christ we have to offer the following reply1 which1 when we were disputing against the opinions of ,gentiles1 we were unwilling to disclose4 ,for if we were redeemed not with corruptible silver and gold1 but with the precious blood of our ,lord ,jesus ,christ1 and purchased from no one but him who had purchased with money1 and was owner of1 the services of our now sinful race1 beyond a doubt he demanded a price for releasing from his service those whom he kept in bondage4 ,but the price of our freedom was the ,blood of the ,lord ,jesus1 which of necessity was to be paid to him to whom we were sold by our sins4 ,sidenote3 ,rom4 vi4 #e sq4 #i4 ,until1 therefore1 this price should have been paid for all men which by the shedding of the ,lord's ,blood had to be so paid for the absolution of all1 the blood of every man1 who1 by the ,law and solemn custom were to follow the precepts of holy religion1 was required4 ,but1 since one ,lord ,christ suffered1 seeing that the ransom is now paid for all1 there is now no longer any need that the blood of every man one by one should be shed by circumcision1 for in the ,blood of ,christ the circumcision of all has been solemnized1 and in ,his ,cross we are all crucified together with ,him1 and buried in ,his sepulchre1 and planted together in the likeness of ,his death1 that henceforth we should not serve sin3 for he that is dead1 is free from sin4 ,sidenote3 ,s4 ,matt4 xvi4 #bd4 #aj4 ,but if any one1 such as ,marcion and ,manichus1 deem the judgment of ,god to be worthy of blame1 either because ,he thought fit to give command concerning the observance of circumcision1 or because ,he published a law directing the effusion of blood2 he must needs consider the ,lord ,jesus also worthy of blame1 ,who shed not a little but much blood for the redemption of the world1 and up to this hour commands us also to shed our blood for the great contest of ,religion1 saying1 ,if any man will follow ,me1 let him deny himself1 and take up his cross and follow ,me4 ,but if in the case of a man offering his whole self out of piety1 and cleansing himself by the effusion of much blood1 such an accusation is not just1 how can we blame the ,law1 for exacting a little drop of blood1 when we proclaim the command of the ,lord ,jesus for the shedding of much blood1 and the death of the whole body8 #aa4 ,nor was the very symbol and semblance of circumcision useless1 for the people of ,god1 signed thereby as by a certain bodily seal1 was distinguished from the other nations4 ,but the name of ,christ being now bestowed upon them they have no need of a bodily sign1 for they have obtained the honour of a ,divine appellation4 ,but what was there absurd in somewhat of pain or labour seeming to be imposed for piety's sake1 to the intent that by such contests devotion might be better tried8 ,it is becoming also that from the very cradle of life the symbol of religion should grow with our growth1 and that all of a maturer age should be ashamed to yield either to labour or pain when their tender infancy had conquered both4 #ab4 ,but now ,christians have no need of the light pain of circumcision1 for bearing about with them the ,lord's ,death1 they at every act engrave on their foreheads contempt of their own death1 as knowing that without the cross of the ,lord they can have no salvation4 ,for who would use a needle to fight with when armed with stronger weapons8 #ac4 ,and now any one may easily perceive how easily the suggestion may be refuted1 that more persons might be incited to the observance of holy religion unless they were withheld by the fear of pain or the appearance of labour4 ,for could this terrify an older person1 when many infants endured it without danger8 ,granting however that some ,jewish children unable to bear the pain of circumcision and of so keen a stroke may have died1 still this did not deter those of a robuster and more advanced age1 and one who thus obeyed the celestial precepts it only made more praiseworthy4 #ad4 ,but if they imagine that this light pain was such an obstacle to confession1 what will they say of martyrdom8 ,for if they choose to blame the pain of circumcision1 they must blame also the death of martyrs1 by whom religion so far from being impaired has received its perfection4 ,but the pain of circumcision is so much removed from being hurtful to faith1 that faith is approved by pain1 for greater is the grace of faith if any one for religion's sake despise pain2 and such a one has a greater reward than he who was only willing to endure the pain of circumcision that he might glory in the ,law1 and win praise of men rather than of ,god4 ,sidenote3 #a ,cor4 xii4 #bc4 #ae4 ,it was fitting therefore that this partial circumcision should take place before ,his advent ,who was to circumcise the whole man1 and that the human race should receive a partial preparation for believing in that which is perfect4 ,but if circumcision must take place1 in what region of the body ought it rather to fall than on that which seems to some less comely8 ,and those members of the body1 which we think to be less honourable1 upon those we bestow more abundant power2 and our uncomely parts have abundant comeliness4 ,for in what member ought men to be rather reminded of his blood than in that which is wont to minister to transgression8 ,sidenote3 ,s4 ,matt4 xix4 #ab4 #af4 ,and now is the fitting time to reply to those also who say1 ,if this part of our body is according to nature it ought not to be cut off1 but if contrary to nature1 then it ought not to have been born together with it4 ,let these men1 being so subtle1 themselves answer me1 whether the succession of the human race1 which arises by generation is according to nature or contrary to nature8 ,if according to nature1 it ought never to be interrupted1 and then how can we praise the chastity of men1 the virginity of maids1 the abstinence of widows1 the continence of wives8 ,no effort then to promote this succession should be suffered to lie idle4 ,but the ,author of nature ,himself did not pay this regard to generation1 for ,he gave us1 when living in the body1 ,his own example1 and exhorted ,his disciples to chastity1 saying1 ,there be eunuchs1 which have made themselves eunuchs for the kingdom of heaven's sake4 ,he that is able to receive it1 let him receive it4 #ag4 ,man being made up of body and soul1 7for at present it will suffice to speak of these and not to mention the spirit17 he is not naturally the same in both1 but what is according to the nature of the body is contrary to the nature of the soul1 and what is according to the nature of the soul is contrary to the nature of the body2 so that were ,i to speak that which is according to nature in that which is seen1 it will be contrary to nature as regards the unseen1 and what is according to nature in the unseen is contrary to nature as regards the seen4 ,it is no incongruity therefore in the man of ,god1 if there should be things contrary to the nature of the body which are according to the nature of the soul4 ,sidenote3 ,s4 ,john i4 #bi4 #ah4 ,with regard to those who say that more would have believed if circumcision had not been instituted1 let them receive this answer1 that more would have believed if there had been no martyrdom1 but the constancy of a few is to be preferred to the remissness of a larger number4 ,for as many kinds of washings preceded1 because that one true ,sacrament of ,baptism with water and the ,spirit1 whereby the whole man is redeemed1 was to follow1 so also the circumcision of many was to precede1 because the circumcision of the ,lord's ,passion1 which ,jesus suffered as the ,lamb of ,god1 that ,he might take away the sins of the world1 was to follow4 ,sidenote3 #b ,cor4 iv4 #af4 ,sidenote3 ,rom4 vii4 #bb4 #ai4 ,my object in writing this has been to shew that it was fitting that circumcision1 which is outward1 should precede1 that now after the ,lord's ,advent it might seem to be justly excluded4 ,but now that circumcision is necessary which is in secret1 in spirit not in the letter1 seeing that there are two men in one1 of whom it is said1 ,though our outward man perish according to the desires of error1 yet the inward man is renewed day by day1 and in another passage1 ,for ,i delight in the law of ,god after the inward man2 that is1 our inward man which is made according to the image and likeness of ,god1 our outward is that which is formed of clay4 ,so again in ,genesis two creations of man are declared to us1 and it is signified that by the second man was truly made4 ,sidenote3 ,s4 ,matt4 v4 #bh4 #bj4 ,as therefore there are two men1 so also is his conversation two-fold2 one of the inward the other of the outward man4 ,and indeed many acts of the inward man reach to the outward man1 in the same way that the chastity of the inward man passes into bodily chastity4 ,he who is free from adultery of the heart is free from adultery of the body1 but it does not also follow that he who has not sinned in body should not have sinned even in heart1 for it is written1 ,whosoever looketh on a woman to lust after her hath already committed adultery with her in his heart4 ,for although he be not yet an adulterer in body1 still in affection he is one4 ,so that there is a circumcision of the inward man1 for he who is circumcised has put off1 like a foreskin1 all the allurements of the flesh1 that so he may be in the spirit1 not in the flesh1 and by the spirit may mortify the deeds of the flesh4 ,sidenote3 ,rom4 iv4 #aa4 ,sidenote3 ,isa4 xi4 #f1 #g4 ,sidenote3 ,s4 ,luke iii4 #f4 #ba4 ,and this is that circumcision which is in secret1 as ,abraham was first in the uncircumcision and afterwards came to be in the circumcision4 ,thus our inward man1 while it is in the flesh1 is as it were in uncircumcision1 but when he is now no longer in the flesh but in the spirit1 he begins to be in the circumcision not in the uncircumcision4 ,and as he who is circumcised does not put off the whole flesh but his foreskin only1 where corruption more frequently lies1 so he who is circumcised in secret1 puts off that flesh of which it is written1 ,all flesh is grass1 and all the goodliness thereof is as the flower of the field2 the grass withereth1 the flower fadeth1 but the word of our ,god shall stand for ever2 and there remains the flesh which will see the salvation of ,god1 as it is written1 ,and all flesh shall see the salvation of ,god4 ,what this flesh is cleanse your ears that you may understand4 ,sidenote3 ,gen4 xlix4 #h1 #i4 ,sidenote3 #a ,cor4 ii4 #ae4 ,sidenote3 ,s4 ,matt4 v4 #ag4 #bb4 ,now that circumcision which is secret ought to be of such a kind as to bear no comparison with that which is outward4 ,he therefore who is a ,jew in secret1 is he who excels1 he who is from ,judah1 whose hand is in the neck of his enemies1 who stooped down and couched as a lion1 and as a lion's whelp1 whom his brethren praise4 ,from this ,judah the prince departs not1 because his word makes princes1 such as are not overcome by worldly allurements and ensnared by the pleasures of this world4 ,and since ,judah himself was born into this generation1 many of those who were born afterwards are preferred1 that they may enjoy a pre-eminence of virtue4 ,let us have therefore the circumcision which is in secret1 and the ,jew that is in secret1 that is1 the spiritual3 but he that is spiritual1 as being a prince1 judgeth all things1 yet he himself is judged of no man4 ,it was fitting therefore1 that the circumcision commanded by the prescript of the ,law1 which was partial1 should cease after ,his coming ,who was to circumcise the whole man1 and fulfil the circumcision of the ,law4 ,and who is this but ,he ,who said ,i am not come to destroy the ,law1 but to fulfil it8 ,sidenote3 ,gen4 xvii4 #i4 sqq4 #bd4 ,that the fulness of the ,gentiles is come in is another reason1 if you will attend to it carefully1 why the circumcision of the foreskin ought to cease4 ,for it was not upon the ,gentiles but upon the seed of ,abraham that circumcision was enjoined1 for this is the first ,divine promise1 ,and ,god said unto ,abraham1 ,thou shalt keep ,my covenant therefore1 thou and thy seed after in their generations4 ,this is ,my covenant1 which ye shall keep1 between ,me and you and thy seed after thee2 ,every man child among you shall be circumcised1 and ye shall circumcise the flesh of your foreskin2 and it shall be a token of the covenant betwixt ,me and you4 ,and he that is eight days old shall be circumcised among you1 every man child in your generations4 ,he that is born in thy house1 or bought with money of any stranger1 which is not of thy seed1 must needs be circumcised2 and ,my covenant shall be in your flesh1 for an everlasting covenant4 ,and the uncircumcised man child whose flesh of his foreskin is not circumcised on the eighth day1 shall be cut off from the people2 he hath broken ,my ,covenant4 ,it is affirmed indeed that the ,hebrew text1 as ,aquila intimates1 does not contain the words #8on the eighth day2' but all authority does not rest with ,aquila1 who being a ,jew has passed it by in the letter1 and not inserted1 #8on the eighth day4' ,sidenote3 ,ib4 xxi4 #ab4 ,sidenote3 ,lev4 xvii4 #a1 #h4 #be4 ,meanwhile you have heard that both the eighth day and circumcision were given for a sign2 now a sign is an indication of a greater matter1 a symbol of a future verity2 and a covenant was given to ,abraham and his seed1 to whom it was said1 ,in ,isaac shall thy seed be4 ,the circumcision of the ,jews therefore1 or of one born in his house1 or bought with his money was permitted4 ,but we cannot extend this to a foreigner or proselyte1 unless they were born in the house of ,abraham1 or bought with his money1 or of his seed4 ,again1 nothing is said of proselytes2 when it is wished to speak of them they are expressly mentioned1 as it is written3 ,and the ,lord spake unto ,moses1 saying1 ,speak unto ,aaron1 and unto his sons1 and unto all the children of ,israel1 and say unto them3 444 ,whatsoever man there be of the house of ,israel1 or of the strangers which sojourn among you1 that offereth a burnt-sacrifice4 ,when therefore they are intended to be included the ,law touches them2 when the ,divine word does not point to them1 how can they seem to be bound8 ,again1 it is written1 ,speak unto the sons of ,aaron1 when the priests are intended2 and so as regards the ,levites also4 #bf4 ,thus it is abundantly manifest that even according to the letter of the ,law1 although the ,law be spiritual1 yet that according to the very letter of the ,law the ,gentiles could not be obliged to observe circumcision1 but that circumcision itself was a sign1 until the fulness of the ,gentiles should be come in1 and so all ,israel be saved by circumcision1 not of a small portion of one member1 but of the heart4 ,and both the excuse on our parts is sufficient1 and the continuance of circumcision among the ,jews up to this day is excluded4 ,sidenote3 #a ,cor4 i4 #bc1 #bd4 ,sidenote3 ,s4 ,matt4 x4 #cc4 ,s4 ,luke ix4 #bf4 #bg4 ,but as to its being imputed it as a cause of blame1 now or in past time1 by the ,gentiles1 ,i would say1 first1 it is not competent to them to blame or deride what others who are their fellows do4 ,suppose however that there were cause for their ridicule1 why ought this to move us1 when the very cross of the ,lord is a stumbling-block to the ,jews1 and foolishness to the ,greeks1 but to us the power of ,god and the wisdom of ,god4 ,and the ,lord ,himself has said1 ,whosoever shall be ashamed#bhh of ,me before men1 of him will ,i also be ashamed before ,my ,father ,which is in heaven2 teaching us not to be disturbed by those things which are laughed at by men1 if we observe them in the service of religion4 ,,letter ,,lxxiii4 ,,iren,,us having enquired why the ,law was ever given1 seeing that ,paul declares it to be injurious3 ,s4 ,ambrose replies that it would have been useless1 had we kept that natural law which is written on our hearts1 and is found even in infants2 but that1 this being broken1 the former became necessary1 that it might take away all excuse by its manifestation of that sin which was afterwards removed by the grace of ,christ4 ,,ambrose ,,to ,,iren,,us4 ,sidenote3 ,rom4 iv4 #ae4 #a4 ,,greatly1 it would seem1 have you been moved by the lesson from the ,apostle1 having heard read to-day1 ,because the ,law worketh wrath2 for where no law is1 there is no transgression4 ,and therefore you have thought fit to ask why the ,law was promulgated1 if it profited nothing1 nay rather1 by working wrath and bringing in transgression1 was injurious4 ,sidenote3 ,ib4 ii4 #ad4 #b4 ,and indeed1 according to the tenor of your question1 it is certain that the ,law1 which was given by ,moses1 was not necessary4 ,for had men been able to keep the natural ,law1 which our ,god and ,maker implanted in the breast of each1 there would have been no need of the ,law1 which1 written on tables of stone1 tended rather to entangle and fetter the infirmity of human nature1 than to set at large and liberate it4 ,now that there is a natural ,law written in our hearts the ,apostle also teaches us1 when he writes1 that for the most part the ,gentiles1 which have not the ,law1 do by nature the things contained in the ,law1 and1 though they have not read the ,law1 have yet the works of the ,law written in their hearts4 ,sidenote3 ,rom4 ii4 #ae4 #c4 ,this law therefore is not written but innate2 not acquired by reading1 but flowing as from a natural fountain1 it springs up in each breast1 and men's minds drink it in4 ,this ,law we ought to have kept even from fear of a future judgment1 a witness whereof we have in our conscience1 which shews itself in those silent thoughts we have towards ,god1 and whereby either our sin is reproved or our innocence justified4 ,and thus that which has ever been manifest to the ,lord1 will be clearly revealed in the day of judgment1 when those secrets of the heart1 which were thought to be concealed1 will be called into account4 ,now the discovery of these things1 these secrets1 ,i mean1 would do no harm1 if the natural ,law still remained in the human breast2 for it is holy1 free from craft or guile1 the companion of justice1 free from iniquity4 #d4 ,moreover let us interrogate the age of childhood1 let us consider whether any crime can be found therein1 avarice1 ambition1 guile1 rage1 or insolence4 ,it claims nothing for its own1 assumes no honours to itself1 never prefers itself to others1 neither wishes or knows how to avenge itself4 ,its pure and simple mind cannot even comprehend the meaning of insolence4 ,sidenote3 ,gen4 iii4 #f4 ,sidenote3 ,rom4 vii4 #h4 ,sidenote3 ,s4 ,john xv4 #bb4 #e4 ,adam broke this ,law1 seeking to assume to himself that which he had not received1 that thus he might become as it were his own maker and creator1 and arrogate to himself divine honour4 ,thus by his disobedience he incurred guilt1 and through arrogance fell into transgression4 ,had he not thus violated his allegiance1 but been obedient to the commands of heaven1 he would have preserved to his posterity the prerogative of nature and the innocence which he possessed at his birth4 ,wherefore as by disobedience the authority of the ,law of ,nature was corrupted and blotted out1 the written law was found necessary2 in order that man1 having lost all1 might at least regain a part2 attaining by instruction to the knowledge of that which he had received at his birth1 but had subsequently lost4 ,moreover1 since the cause of his fall was pride1 and pride arose from the dignity of innocence1 it was needful that some law should be passed which should subdue and subject him to ,god4 ,for without the ,law he was ignorant of sin1 and thus his guilt was less because he knew it not4 ,wherefore also the ,lord says1 ,if ,i had not come and spoken to them they had not had sin1 but now they have no excuse for their sin4 ,sidenote3 ,rom4 iii4 #ai4 #f4 ,the ,law then was published1 first to take away all excuse lest man should say1 ,i knew not sin1 because ,i received no rule what to avoid4 ,and next that all the world might become guilty#bhi before ,god by the confession of sin4 ,for it made all subject2 in that it was not only given to the ,jews but also called the ,gentiles2 for proselytes from the ,gentiles were associated with them4 ,nor can he seem to be excepted1 who after being called was found wanting1 for the ,law also bound those whom she called4 ,and thus the fault of all worked subjection1 subjection humility1 humility obedience4 ,and thus as pride had drawn after it transgression1 so on the other hand1 transgression produced obedience4 ,and thus the written ,law1 which seemed superfluous1 was rendered necessary1 redeeming sin by sin4 ,sidenote3 ,rom4 v4 #bj4 #g4 ,but again1 lest anyone should be deterred1 and say that an increase of sin was caused by the ,law1 and that the ,law not only did not profit but was even injurious1 he has a consolation for his solicitude1 because although by the ,law sin abounded1 grace did much more abound4 ,and now let us consider the meaning of this4 ,sidenote3 ,ib4 vii4 #g4 ,sidenote3 ,ps4 cxix4 #ga4 ,sidenote3 ,rom4 v4 #ai4 #h4 ,sin abounded by the ,law because by the ,law is the knowledge of sin1 and thus it began to be injurious to me to know that which through infirmity ,i could not avoid2 it is good to foreknow in order to avoid1 but if ,i cannot avoid1 to have known was injurious4 ,thus the effect of the ,law was changed to me into its opposite1 yet by the very increase of sin it became useful to me1 because ,i was humbled4 ,wherefore ,david also said1 ,it is good for me that ,i have been humbled4 ,for by my humiliation ,i have broken those bonds of that ancient transgression1 whereby ,adam and ,eve had bound the whole line of their posterity4 ,hence too the ,lord came in obedience that ,he might loose the knot of disobedience and of man's transgression4 ,and so1 as by disobedience sin entered1 so by obedience sin was remitted4 ,wherefore the ,apostle also says1 ,for as by one man's disobedience many were made sinners1 so by the obedience of one shall many be made righteous4 #i4 ,here is one reason the ,law on the one hand was superfluous and yet became necessary4 ,it was superfluous herein1 that it would not have been needed could we have kept the natural ,law1 but as we kept it not1 the law of ,moses became needful for us1 to the intent that it might teach us obedience and loose that knot of ,adam's transgression which has fettered his whole posterity4 ,guilt indeed was increased by the ,law1 but pride1 the author of this guilt1 was overthrown by it1 and this was profitable to me1 for pride discovered the guilt1 and this guilt brought grace4 ,sidenote3 ,rom4 iii4 #ai4 #aj4 ,hear another reason4 ,at first ,moses' ,law was not needed2 it was introduced subsequently1 and this appears to intimate that this introduction was in a sense clandestine and not of an ordinary kind1 seeing that it succeeded in the place of the natural ,law4 ,had this maintained its place1 the written ,law would never have entered in2 but the natural ,law being excluded by transgression and almost blotted out of the human breast1 pride reigned1 and disobedience spread itself2 and then this ,law succeeded1 that by its written precepts it might cite us before it1 and every mouth be stopped1 and all the world become guilty before ,god4 ,now the world becomes guilty before ,god by the ,law1 in that all are made amenable to its prescripts1 but no man is justified by its works4 ,and since by the ,law comes the knowledge of sin1 but not the remission of guilt1 the ,law1 which has made all sinners1 would seem to have been injurious4 ,sidenote3 ,col4 ii4 #ad4 ,sidenote3 ,rom4 v4 #bj4 ,sidenote3 ,s4 ,john i4 #bi4 ,sidenote3 ,rom4 iv4 #g4 #aa4 ,but when the ,lord ,jesus came1 ,he forgave all men that sin which none could escape1 and blotted out the handwriting against us by the shedding of ,his own ,blood4 ,this then is the ,apostle's meaning2 sin abounded by the ,law1 but grace abounded by ,jesus2 for after that the whole world became guilty1 ,he took away the sin of the whole world1 as ,john bore witness1 saying3 ,behold the ,lamb of ,god1 which taketh away the sin of the world4 ,wherefore let no man glory in works1 for by his works no man shall be justified1 for he that is just hath a free gift1 for he is justified by the ,bath4 ,it is faith then which delivers by the blood of ,christ1 for ,blessed is the man to whom sin is remitted1 and pardon granted4 ,farewell1 my son2 love me1 for ,i also love you4 ,,letter ,,lxxiv4 ,,in this letter ,s4 ,ambrose explains the meaning of ,s4 ,paul's expression1 that #8the ,law was our schoolmaster1' and shews how1 while the letter of the precepts fitted the ,jews1 the spiritual sense which lay under the letter applies to ,christians4 ,,ambrose ,,to ,,iren,,us4 ,sidenote3 ,gal4 iii4 #bd4 ,sidenote3 ,num4 xv4 #ce4 #a4 ,,you have heard1 my son1 the lesson of to-day in the ,apostle1 that the ,law was our schoolmaster in ,christ1 that we might be justified by faith4 ,and by this one text ,i believe that those questions are resolved1 which are wont to perplex many4 ,for there are those who say1 #8,since ,god gave the ,law to ,moses1 what is the reason that there are many things in the ,law which now seem abrogated by the ,gospel8' ,and how can the ,author of the two ,testaments be one and the same1 when that which was permitted in the ,law1 when the ,gospel came1 was permitted no longer8 as for instance there is a circumcision of the body1 which was even then only given for a sign1 that the verity of spiritual circumcision might be preserved1 yet why was it even given as a sign8 ,why was there such diversity1 that then it was esteemed piety to be circumcised1 but now it is judged to be impiety8 ,again it was ordered by the ,law that the ,sabbath day ought to be a holiday1 so that if any one carried a bundle of sticks1 he became guilty of death2 but now we perceive that the same day is devoted to bearing burthens and to transacting business without any punishment4 ,and there are many precepts of the ,law which at the present time would seem to have ceased4 ,sidenote3 ,ezek4 xx4 #be4 ,sidenote3 ,s4 ,matt4 v4 #ag4 #b4 ,let us consider then what is the cause of this2 for it was not without a purpose that the ,apostle said1 the ,law was our schoolmaster in ,christ#bij4 ,to whom does a schoolmaster belong1 to one of riper years or to a youth8 ,doubtless to a youth or boy1 that is1 to one of infirm age4 ,for a pdagogus1 as the word is rendered in the ,latin1 is the teacher of a boy2 and he cannot apply perfect precepts to an imperfect age1 because it cannot bear them4 ,again1 the ,god of the ,law says by the ,prophet1 ,i gave them also statutes that were not good1 that is1 not perfect4 ,but the same ,god has preserved more perfect things for the ,gospel1 as ,he says1 ,i am not come to destroy1 but to fulfil the ,law4 ,sidenote3 ,exod4 xxxiv4 #i4 #c4 ,what then was the cause of this difference1 but human diversity8 ,he knew the ,jews to be a stiff-necked people1 prone to fall1 base1 inclined to unbelief1 that heard with the ear but understood not1 that saw with their eyes but perceived not1 fickle with the instability of infancy1 and heedless of commands2 and therefore ,he applied the ,law1 as a ,schoolmaster1 to the unstable temper and impious mind of the people1 and moderating the very precepts of the ,law1 ,he chose that one thing should be read1 another understood2 that thus the foolish man might at least keep what he was reading1 and depart not from the prescript of the letter2 while the wise should understand the sentiments of the ,divine mind1 which the letter did not alter2 that the unwise man might keep the command of the ,law1 the prudent might observe the mystery4 ,the ,law therefore has the severity of the sword1 as the schoolmaster holds the rod1 that at any rate by the denunciation of punishment it may keep in awe the weakness of the imperfect people2 but the ,gospel has indulgence whereby sins are forgiven4 ,sidenote3 #b ,cor4 iii4 #f4 ,sidenote3 ,s4 ,matt4 v4 #cj4 #d4 ,rightly therefore does ,paul say that the letter killeth but the spirit giveth life4 ,for the letter circumcises a small portion of the body2 the understanding spirit keeps the circumcision of the whole soul and body2 that the superfluous parts being cut off1 7for nothing is so superfluous as the vices of avarice1 the sins of lust1 which nature had not1 but sin caused17 chastity might be observed1 and frugality loved4 ,the sign therefore is bodily circumcision1 but the truth is spiritual circumcision1 the one cuts off the member1 the other cuts off sin4 ,nature has created nothing imperfect in man1 nor has she commanded it to be taken away as if it were superfluous1 but that they who cut off a part of their body might perceive that sins were much more to be cut off1 and those members which led to offences were to be retrenched1 even though they were joined together by a certain unity of body1 as it is written1 ,if thy right hand offend thee1 cut it off1 and cast it from thee1 for it is profitable for thee that one of thy members should perish1 and not that thy whole body should be cast into hell4 ,to the ,jews then1 as to children1 are enjoined not complete precepts but partial ones1 and1 seeing that they were unable to keep the whole of their bodies clean1 they were commanded to keep clean1 as it were1 one portion of it4 ,sidenote3 ,exod4 xxxi4 #ac4 #e4 ,they were also commanded to keep the holiday of the ,sabbath one day in the week1 so as to be subjected to no burthen1 and ,i would that being thus released from earthly works they had escaped1 carrying with them to that perpetual sabbath of future ages the burthen of heavy crimes4 ,but as ,god knew how prone to fall the people were1 ,he enjoined a part upon the weaker by the observance of one day1 ,he reserved the fulness for the stronger3 the ,synagogue observes the day1 the ,church immortality4 ,in the ,law therefore is a part1 in the ,gospel is perfection4 ,sidenote3 ,num4 xv4 #cc4 ,sidenote3 ,s4 ,john viii4 #aa4 ,sidenote3 #a ,cor4 iii4 #ab1 #ac4 #f4 ,the people of the ,jews are forbidden to carry sticks1 that is1 such things as are consumed by fire4 ,he keeps in the shade1 who flies from the sun4 ,but to you the ,sun of ,righteousness suffers not the shade to be an hindrance1 but pouring forth the full light of ,his grace says to you1 ,go1 and sin no more4 ,the follower of that eternal ,sun says to you1 ,now if any man build upon this foundation gold1 silver1 precious stones1 wood1 hay1 stubble2 every man's work shall be made manifest1 for the day shall declare it1 because it shall be revealed by fire2 and the fire shall try every man's work of what sort it is4 ,wherefore let us build upon ,christ1 for ,christ is our foundation1 that which may not be burnt but purified4 ,gold is purified by fire1 and so is silver4 ,sidenote3 ,ps4 xii4 #f4 #g4 ,you hear me speak of gold and silver1 you think it to be the material substance1 you desire to gather it1 but you are losing your labour4 ,this gold and silver brings burthen but no fruit4 ,the toil of him who seeks it turns to the profit of his heir4 ,this gold is burned like wood1 not preserved2 this silver will bring detriment not profit to your life in that day4 ,another kind of gold and silver is required of you1 that is1 a good meaning1 a word fitly spoken1 of which ,god says that ,he gives vessels of gold and silver4 ,these are the gifts of ,god4 ,the words of the ,lord are pure words2 even as the silver which from the earth is tried and purified seven times in the fire4 ,the grace of your understanding1 the beauty of chaste discourse is required of you2 the brightness of faith not the tinkling of silver4 ,the one remains1 the other perishes2 the one has reward1 and we carry it away with us1 the other1 which we leave behind1 brings loss4 ,sidenote3 #a ,cor4 iii4 #ad1 #ae4 #h4 ,if any rich man thinks that the gold and silver which he has hoarded and stored up can avail him for life1 let him know that he carries an empty burthen1 which the fire of judgment will consume4 ,leave here your burthens1 ye rich men1 that your burthen may not add fuel to the fire which is to come4 ,if you will bestow some of these goods1 your burthen will be diminished1 and what remains will be no burthen4 ,lay not up wealth1 ,o miser2 lest you should become in mere name only a ,christian1 in work a ,jew1 perceiving that your burthens are a punishment to you4 ,for it has been said to you1 not in the shade but in the sun1 ,if any man's work abide1 he shall receive a reward1 if any man's work shall be burned1 he shall suffer loss4 ,sidenote3 ,isa4 xxxii4 #bj4 ,sidenote3 ,deut4 xxv4 #d4 ,sidenote3 ,s4 ,luke xix4 #cc4 #i4 ,and therefore1 as a perfect man1 taught in the ,law1 confirmed in the ,gospel1 receive the faith of both ,testaments4 ,for ,blessed is he that sows beside all waters1 that sends forth thither the feet of the ox and the ass1 as we read to-day1 that is1 who sows upon the people who follow the doctrine of both ,testaments2 this is that ox of the plough1 carrying the yoke of the ,law1 of which the ,law says1 ,thou shalt not muzzle the ox1 when he treadeth out the corn2 that ox which has the horns of the ,divine ,scriptures4 ,but the foal of the ass the ,lord rides upon1 in the ,gospel1 representing the people of the ,gentiles4 #aj4 ,but ,i think that since the word of ,god is rich in meanings1 we ought also to understand that the ox has horns full of terror1 the bull is fierce1 the ass mild1 and that this is fitly applied to our present purpose1 for happy is he who observes both severity and mildness2 that so by the one discipline may be maintained1 while by the other innocence may be cherished2 for too great severity is wont by means of terror to tempt to falsehood4 ,god prefers being loved to being feared2 for the ,lord exacts love1 the servant fear1 for terror cannot be perpetual in man1 for it is written as we read to-day ,behold1 in your fear1 they whom ye feared1 shall fear4 ,farewell1 my son2 love me1 for ,i too love you4 ,,letter ,,lxxv4 ,,this letter is a sequel to the preceding1 and deals with the context of the passage of ,s4 ,paul which that letter discussed4 ,s4 ,ambrose ends by maintaining that the ,jews were #8heirs' only of the letter of the ,old ,testament promises1 the ,christian being the heir of the ,spirit4 ,,ambrose ,,to ,,clementianus#bia4 #a4 ,i ,,am indeed aware that nothing is more difficult than to treat properly concerning the ,apostle's meaning1 for even ,origen's expositions of the ,new ,testament are far inferior to his expositions of the ,old4 ,yet since in my previous letter you think that ,i have not explained amiss the reason of the ,law being called a ,schoolmaster2 in what ,i say to-day too ,i purpose to unfold to you the actual force of the ,apostle's statement4 ,sidenote3 ,gal4 iii4 #aj4 ,sidenote3 ,ib4 #ac4 ,sidenote3 ,ib4 #af4 ,sidenote3 ,ib4 #ai4 ,sidenote3 ,gal4 iii4 #bb4 ,sidenote3 ,ib4 #be4 ,sidenote3 ,ib4 #bi4 #b4 ,now the former part of his discourse declares that no man shall be justified by the works of the ,law1 but by faith1 ,for as many as are of the works of the ,law are under the curse2 but ,christ hath redeemed us from the curse of the ,law1 being made a curse for us4 ,the inheritance therefore is not given by the ,law but by promise4 ,now to ,abraham were the promises made1 and to his seed which is ,christ4 ,thus the ,law was added because of transgressions1 till the seed should come to whom the promise was made2 and therefore all are concluded under sin1 that the promise by faith of ,jesus ,christ might be given to them that believe4 ,but after that faith is come1 we are no longer under the ,law1 that is1 under a schoolmaster2 and this because we are all the sons of ,god1 and are all in ,christ ,jesus4 ,now if we are all in ,christ ,jesus1 then are we ,abraham's seed1 and heirs according to the promise4 ,and this is the conclusion at which the ,apostle arrives4 ,sidenote3 ,heb4 ix4 #ag4 ,sidenote3 ,jer4 xii4 #h4 #c4 ,still however he is met with this objection1 that even the ,jew might say1 ,i also1 being under the ,law1 have an heirship1 for the ,law is also called the ,old ,testament1 and where is a ,testament there also is an inheritance4 ,and although the ,apostle himself told the ,hebrews that a testament is of no force1 until the death of the testator happen1 that is to say1 a testament is of no strength while the testator liveth1 but is established by his death1 yet as in ,jeremiah the ,lord1 speaking of the ,jews1 has said1 ,mine heritage is unto ,me as a lion1 he would not deny that they were heirs4 ,but there are heirs without possessions1 there are heirs also with them2 and while the testator lives those whose names are written in the will are called heirs1 though without possessions4 ,sidenote3 ,gal4 iv4 #a4 ,sidenote3 ,ib4 #c4 #d4 ,little children are also heirs1 but they differ in nothing from a servant1 in that they are still under tutors and governors4 ,even so we were in bondage under the elements of the world4 ,but1 when the fulness of the time was come1 ,christ also came1 and now we are no longer servants but sons1 if we believe in ,christ4 ,thus ,he gave them the semblance of an inheritance1 but withheld from them the possession of it4 ,thus they have the name but not the benefit of being heirs1 for like children they possess the bare name of heirship without its privileges1 and have no right either to command or to use1 waiting for the fulness of their age that they may be delivered from their governors4 ,sidenote3 ,s4 ,matt4 xxiii4 #aj4 ,sidenote3 #b ,cor4 iii4 #ag4 #e4 ,as then young children1 so the ,jews also1 are under a schoolmaster4 ,the ,law is our schoolmaster1 the schoolmaster brings us to our ,master2 and our ,one ,master is ,christ3 ,neither be ye called masters1 for one is your ,master1 even ,christ4 ,the schoolmaster is feared1 the ,master shews the way of salvation4 ,thus fear brings us to liberty1 liberty to faith1 faith to love2 love obtains adoption1 adoption the inheritance4 ,where then faith is there is liberty2 for the servant acts from fear1 the free-man by faith2 the one by the letter1 the other by grace2 the one in slavery the other by the ,spirit2 but where the ,spirit of the ,lord is1 there is liberty4 ,if then where faith is1 there is liberty2 where liberty there grace1 where grace there inheritance2 and he that is a ,jew in the letter not in spirit is in bondage1 he who hath not faith hath not the liberty of the spirit4 ,now where there is no liberty there is no grace1 where no grace no adoption1 where no adoption there no succession4 ,sidenote3 #a ,s4 ,pet4 i4 #ah1 #ai4 ,sidenote3 ,isa4 liii4 #g4 ,sidenote3 ,s4 ,john i4 #bi4 #f4 ,thus1 the tablets being1 as it were1 closed1 he beholds#bib his inheritance but possesses it not1 he has no permission to read it4 ,for how can he say #8,our ,father' who denies the true ,son of ,god1 ,him by ,whom our adoptive sonship is obtained for us8 ,how can he rehearse the will who denies the death of the testator8 ,how can he obtain liberty1 who denies the ,blood whereby he has been redeemed8 ,for this is the price of our liberty1 as ,peter says1 ye were redeemed with the precious ,blood1 not indeed of a lamb1 but of ,him ,who came as a lamb1 in meekness and humility1 and redeemed the whole world with the one offering of ,his ,body1 as ,he himself says1 ,i was brought as a lamb to the slaughter4 ,wherefore ,john also says1 ,behold the ,lamb of ,god1 which taketh away the sin of the world4 ,sidenote3 ,gal4 iv4 #d4 ,sidenote3 ,eph4 iv4 #ac4 #g4 ,hence the ,jew1 being heir in the letter not in the spirit is as a child under tutors and governours2 but the ,christian1 who recognizes that fulness of time wherein ,christ came1 made of a woman1 made under the ,law1 that ,he might redeem all who were under the ,law2 the ,christian1 ,i say1 by unity of faith and knowledge of the ,son of ,god grows up unto a perfect man3 unto the measure of the stature of the fulness of ,christ4 ,farewell1 my son2 love me1 for ,i also love you4 ,,letter ,,lxxvi4 ,,at ,irenus' request ,s4 ,ambrose points out the scope of the ,epistle to the ,ephesians4 ,therein is proposed to us a heavenly inheritance1 a seat in heavenly places together with ,christ1 ,who has obtained freedom for us4 ,it sets forth to us charity1 whereby we are united to ,christ1 as the end of faith4 ,he adds that no other ,epistle contains the mention of so many blessings1 and he briefly recounts these one by one4 ,,ambrose ,,to ,,iren,,us1 ,,greeting4 #a4 ,,you have asked me to set forth to you the scope and substance of the ,epistle to the ,ephesians1 an ,epistle which seems somewhat obscure1 unless by analyzing it we can gather what those motives are by which the ,apostle would persuade us not to despair of the kingdom of ,god4 #b4 ,in the first place then he points out that the hope of reward and the inheritance of those heavenly promises which have been brought within our reach by the ,passion and ,resurrection of ,christ1 are wont to be a great encouragement to the good in the pursuit of virtue4 ,sidenote3 ,eph4 iv4 #ae4 #c4 ,to this he has added that not only has a mode of return to ,paradise been opened to us by ,christ1 but that even the honour of sitting in heavenly places has been imparted to this flesh of our body by its fellowship with the ,body of ,christ2 so that you need no longer doubt the possibility of your own ascension1 now that you know that your fellowship with the flesh of ,christ subsists even in the kingdom of heaven1 knowing also that by ,his ,blood reconciliation has been made for all things1 both on earth and in heaven1 for ,he descended that ,he might fill all things3 and1 further1 that by ,his ,apostles1 prophets1 and priests1 the whole world has been established1 and the ,gentiles gathered in2 and that the end of our hope is the love of ,him1 that we may grow up into ,him in all things2 for ,he is the ,head of all things1 and unto ,him according to the measure of ,his working we are all raised and built up by charity into one body4 ,sidenote3 ,eph4 i4 #e4 ,sidenote3 ,gen4 ii4 #bd4 ,sidenote3 ,eph4 v4 #ca1 #cb4 #d4 ,we ought not therefore to despair of the members adhering to their ,head2 especially since from the beginning we have been predestinated by ,jesus ,christ to adoption as children of ,god in ,himself3 which predestination ,he has ratified1 instructing us that the prediction made from the first1 that a man shall leave his father and mother1 and shall be joined unto his wife1 and they two shall be one flesh1 is a sacrament of ,christ and the ,church4 ,if therefore the union of ,adam and ,eve is a great sacrament which relates to ,christ and the ,church1 it is certain that as ,eve was bone of the bones of her husband1 and flesh of his flesh1 so we are members of the ,body of ,christ1 bone of ,his ,bones and flesh of ,his ,flesh4 ,sidenote3 ,ib4 i4 #c1 #e1 #i4 ,sidenote3 ,ib4 #aj4 ,sidenote3 ,ib4 vi4 #ab4 #e4 ,no other ,epistle has pronounced so many blessings over the people of ,god as this4 ,for herein the pregnant witness of ,divine grace has declared that we are blessed with all spiritual blessings in heavenly places1 and predestinated unto the adoption of children1 richly endowed also with grace in the ,son of ,god1 which things have abounded unto the knowledge of the mystery of ,his eternal will4 ,especially now1 in the fulness of time1 when all things are reconciled in ,christ1 both in heaven and on earth1 have we attained an inheritance in ,him1 to the intent that both what is of the ,law and what is of ,grace might be fulfilled in us4 ,for even according to the ,law we seemed to be elected in that season of youth1 by which is signified a holy life1 without either the wantonness of childhood or the infirmity of age4 ,we have been taught also how we must vigorously wage war not only against flesh and blood1 but also against spiritual wickedness in high places4 ,sidenote3 ,acts i4 #bf4 ,sidenote3 ,ps4 lxviii4 #ac4 ,sidenote3 ,num4 xxvii4 #a4 #f4 ,wherefore as the possession of lands taken from the enemy fell to their lot1 so to us has fallen the lot of grace1 that we may become the heritage of ,god1 ,who possesses our reins1 the seat of chastity and temperance4 ,do you seek to know this lot8 ,remember that lot which fell upon ,matthias1 that he might be chosen into the number of the twelve ,apostles4 ,the ,prophet ,david also says1 ,if ye sleep in the midst of the lots1 because he who is placed in the middle1 between the lot of the ,old and ,new ,testament1 resting upon both1 arrives at the peace of the heavenly kingdom4 ,this lot of their paternal inheritance the daughters of ,zelophehad sought for1 and their petition was admitted by ,god's judgment4 ,but they sought for it in the shade1 for ,zelophehad means #8the shade of the mouth2' they sought it then in dark sayings1 they spoke not what was revealed4 ,hence the supplication for their inheritance by the daughters of ,zelophehad was couched in dark sayings1 but in our case it stands in the light of the ,gospel and in the revelation of grace4 ,sidenote3 ,eph4 ii4 #d4 ,sidenote3 ,ib4 #f4 #g4 ,let us therefore be the possession of ,god1 and let ,him be our portion1 for in ,him are the riches of ,his glory and inheritance4 ,for who is rich but ,god alone1 ,who created all things8 ,especially however is ,he rich in mercy1 in that ,he redeemed all mankind1 and1 as being the author of nature1 changed us1 who according to our fleshly nature were the children of wrath1 and exposed to trouble1 that we might become the children of peace and charity4 ,for who can change nature but ,he ,who created nature8 ,wherefore ,he raised the dead1 and those that were quickened in ,christ ,he hath made to sit in heavenly places in the ,lord ,jesus4 ,sidenote3 ,ps4 cx4 #a4 ,sidenote3 ,s4 ,matt4 xxvi4 #fd4 #h4 ,not that any man has been thought worthy of the privilege of sitting in that seat of ,god1 for to the ,son alone hath the ,father said1 ,sit thou on my right hand2 but because in that ,flesh of ,christ the flesh of the whole human race has been honoured1 because it partakes of the same nature4 ,for as ,he was subjected in our flesh by ,his unity therewith1 and by the obedience of the body1 wherein ,he was made obedient even unto death1 so we1 in ,his ,flesh1 are sat down together with ,him in heavenly places4 ,we therefore are not set down by ourselves but in the ,person of ,christ1 ,who alone1 as the ,son of man1 sitteth at the right ,hand of ,god2 as ,he said ,himself1 ,hereafter shall ye see the ,son of man sitting on the right hand of ,god4 ,to this end has ,his ,grace and ,goodness been formed upon us in ,christ ,jesus1 that being dead according to works1 redeemed through faith and saved by grace1 we might receive the gift of this great deliverance4 ,our very nature1 raised1 as it were1 in ,him1 has been made partaker of the ,grace of a new creation1 that being new created in ,christ1 we1 who had before fallen away through the corruption of our guilty lineage1 might walk in good works4 ,sidenote3 ,eph4 ii4 #ad4 ,sidenote3 ,ib4 #ae4 ,sidenote3 ,ib4 #ah4 #i4 ,for the strife which before existed in the flesh being removed1 an universal peace has been made in heaven2 that men might be like ,angels upon earth1 that the ,gentiles and ,jews might be made one1 that both the new and old man might be united1 the middle wall of partition1 which1 as a hostile barrier1 had once divided them1 being broken down4 ,for the nature of our flesh having stirred up anger discord and dissension1 and the law having bound us with the chains of condemnation1 ,christ ,jesus subdued by mortification the wantonness and intemperance of the flesh1 and made void the law of commandment contained in ordinances1 declaring thereby that the decrees of the spiritual ,law are not to be interpreted according to the letter2 putting an end to the slothful rest of the ,sabbath and to the superfluous rite of outward circumcision1 and opening to all access by one ,spirit unto the ,father4 ,for how can there be any discord1 where there is one calling1 one body and one spirit8 ,sidenote3 ,ib4 iv4 #aj4 #aj4 ,for what else did the ,lord ,jesus effect by ,his descent but our deliverance from captivity into liberty1 and the subjection to ,himself of that captivity which the bonds of unbelief had fettered1 but which is now restrained by the fetters of wisdom1 every wise man putting his feet into its bonds8 ,for it is written that when ,he had descended ,he ascended also1 that ,he might fill all things1 and that we might all receive of ,his fulness4 ,sidenote3 ,ib4 #aa4 ,sidenote3 ,ib4 #ac4 #aa4 ,wherefore ,he gave first ,apostles in the ,church1 filling them with the ,holy ,spirit1 others prophets1 others evangelists1 others pastors and teachers1 that by their exhortations the progress of believers might be accomplished1 and the work of the ministry of faith might receive increase4 ,every one by the growth of virtue is built up unto the measure of the inward life1 which measure1 being that more perfect one of a holy life1 that is1 of a perfect man1 taking of the fulness of ,christ1 has received the fulness of grace4 ,sidenote3 ,eph4 iv4 #af4 #ab4 ,but who is a perfect man1 but he who1 being delivered from the weakness of a childish mind1 from the unstable and slippery ways of youth1 and from the unbridled passions of adult age1 has attained to the strength of full manhood1 and has grown up unto such maturity of character as not to be easily turned aside by the address of a wily disputer1 nor cast1 as it were1 upon the rocks by the turbid violence of foolish doctrine8 ,who but he that betakes himself to the remedies of error1 who follows truth not only in his words but also in his works1 and1 takes upon him the edifying of himself in love1 that he may be united with others in the unity of faith and knowledge1 and1 as a member1 not fall off from his ,head1 that is1 from ,christ1 ,who is the ,head of all1 from whom the whole body of the faithful and prudent fitted and compacted and joined together by the rational harmony of the ,word 7for this is the meaning of 1 #bic17 by that which every joint supplieth1 according to the measure of every part1 maketh increase of the body unto the edifying itself in love2 that so it may rise as one temple of ,god in all1 and one habitation of the heavenly mansion in the spirit of all4 #ac4 ,herein ,i conceive we are to understand that not only holy men but all believers1 and all the heavenly and reasonable hosts and powers are united in faith and spirit2 that by a certain concord of powers and offices one body1 composed of all spirits of a reasonable nature1 may adhere to ,christ their ,head1 being so united to the framework of the building1 that in no single point of juncture the several members may seem to be severed from each other4 ,for this is the meaning of the ,greek 4 ,and to unite each one to ,himself according to the due measure of his merits and faith will not be difficult3 for the edifice of love closes and blocks up every crevice through which offences may enter4 ,we ought not then to doubt that in the building up of this temple the company of the heavenly hosts will be united with us2 for it is unreasonable to suppose that while the ,temple of ,god can be so built up by human love as that we shall become an habitation of ,god in the ,spirit1 ,he should not dwell within the heavenly ,host4 ,sidenote3 ,eph4 i4 #ah4 ,sidenote3 ,ib4 iv4 #bb4 ,sidenote3 ,ib4 #bf4 ,sidenote3 ,s4 ,john xiii4 #bg4 ,sidenote3 ,eph4 v4 #bd4 ,sidenote3 ,ib4 #be4 ,sidenote3 ,ib4 vi4 #ac4 ,sidenote3 ,ib4 #ab4 #ad4 ,on this account1 that the building may be raised within us more rapidly1 the ,apostle exhorts us to open the eyes of our understanding1 to lift them to things above1 diligently to follow after the knowledge of ,god1 to unravel the truth1 to hide in our hearts the commandments of ,god1 to put off deceitful lusts and hidden deeds of shame1 to seek to be renewed by the graces of the ,sacraments1 to moderate anger1 to calm all disturbance of spirit before the sun goes down1 to beware lest the adversary gain the upper hand of us1 that mighty spirit who entered into the heart of ,judas1 and broke through the gates of his soul1 overpowering his resistance1 to shut out theft1 to eschew falsehood1 to rise from the dead1 to put on sobriety4 ,he tells us likewise that wives should be subject to their husbands1 as the ,church is to ,christ1 and that husbands should offer up their own lives for their wives1 as ,christ gave ,himself for the ,church4 ,and lastly1 that1 as good soldiers1 we should put on the armour of ,god1 and continually fight1 not only against flesh and blood1 but also against spiritual wickedness2 that we may neither be corrupted by friends nor vanquished by enemies4 ,this summary account of the ,epistle ,i offer you as the best which ,i have in my power to give4 ,farewell1 my son2 love me1 for ,i also love you4 ,,letter ,,lxxvii4 ,,this letter dwells on the ,gospel1 as the true ,inheritance1 and on the contrast between the ,jew1 who by rejecting ,christ made ,moses in whom he believed his accuser1 and the ,christian1 who received true liberty in ,christ1 while the ,jew remained a slave4 ,,ambrose ,,to ,,horontianus4 #a4 ,,not without reason have you thought fit to enquire into the nature of the ,divine inheritance2 and why it should be so highly esteemed that for its sake many should even offer up their lives4 ,but if you will consider that even in human affairs the advantage of inheriting worldly goods gives an additional sanction to the laws of natural affection1 and that even on this account greater respect is shown to parents1 for fear1 namely1 lest the slighted love of a father may avenge itself by disinheriting or renouncing the rebellious offspring1 you will cease to wonder why men so greatly desire a ,divine inheritance4 ,sidenote3 ,isa4 liv4 #ag4 ,sidenote3 ,gen4 xxi4 #aj4 ,sidenote3 ,gal4 iv4 #bd4 #b4 ,now there is an inheritance offered to all ,christians2 for ,isaiah thus speaks1 ,there is an heritage for them that believe on the ,lord1 and this inheritance is hoped for by the promise1 not by the ,law4 ,this the history of the ,old ,testament proves1 in the words of ,sarah1 ,cast out this bond-woman and her son1 for the son of the bond-woman shall not be heir with my son1 even with ,isaac4 ,the son of ,sarah was ,isaac1 the son of the bond-woman was ,ishmael2 and these were before the ,law1 wherefore the promise was older than the ,law4 ,we are after ,isaac sons by the promise1 the ,jews are the sons of the bond-woman after the flesh4 ,we have a free mother1 which bore not1 but afterwards1 according to the promise1 brought forth and produced a child2 they have ,agar for their mother1 gendering to bondage4 ,he is free1 to whom grace is promised1 he is a slave on whom the yoke of the ,law is imposed1 wherefore the promise came to us before the ,law came to them1 and in the course of nature liberty is more ancient than bondage4 ,liberty therefore comes of the promise1 bondage of the ,law4 ,but although the promise itself1 as we have said1 is before the ,law1 and by the promise comes liberty1 and in liberty is love1 still love is according to the ,law1 and love is greater than liberty4 ,sidenote3 ,ps4 cxxxiv4 #a4 ,sidenote3 ,eph4 vi4 #f4 ,sidenote3 #a ,cor4 vii4 #bb4 ,sidenote3 ,gal4 v4 #a4 #c4 ,are we not then servants8 and is it not written1 praise the ,lord1 all ye servants1 or how does the ,apostle say1 ,but as the servants of ,god1 doing the will of ,god from his heart8 ,but there is also a free and voluntary service1 whereof the ,apostle says1 ,he that is called1 being free1 is ,christ's servant4 ,and this service is from the heart1 not of necessity4 ,wherefore we are the servants of our ,creator2 but we have a liberty which we have received through the grace of ,christ1 born of the promise according to faith4 ,wherefore1 being born of the freedwoman1 let us1 signed in the forehead1 offer the sacrifice of liberty as becomes freemen2 that we may rejoice and not be confounded1 being signed in the spirit and not in the flesh4 ,for to us it is rightly said1 ,stand fast1 and be not entangled again with the yoke of bondage4 ,he does not say1 ,be not slaves1 but ,be not entangled with the yoke of bondage1 for the yoke of bondage is heavier than the bondage itself4 ,sidenote3 ,gen4 xxvii4 #ci1 #dj4 #d4 ,isaac also says to his son ,esau1 when he sought his blessing1 ,behold thy dwelling shall be the fatness of the earth1 and of the dew of heaven from above2 and by thy sword shalt thou live1 and shalt serve thy brother4 ,but the time shall come when thou shalt have the dominion and shalt break his yoke from off thy neck4 ,how then is this to be reconciled1 that although he shall break his brother's yoke from off his neck he shall still serve1 unless we recognize the difference that there is in servitude8 ,now in what this difference consists1 let the ,scripture itself explain to us4 ,isaac signifies good1 and he is good to us1 for after him we are born into liberty1 and he is a good father to both his sons4 ,his love for them both he proved1 in the one case by affection1 in the other by blessing1 for he commanded his elder son to bring him food1 that he might receive his blessing2 but while he makes delay and seeks for wild venison from a distance1 the younger brother brings him home-food1 from the sheep of the flock4 ,sidenote3 ,gal4 iii4 #aj4 ,sidenote3 ,deut4 xxx4 #ad4 ,rom4 x4 #h4 #e4 ,good food for all is ,christ1 good food too is faith1 sweet food is mercy1 pleasant food is faith4 ,these are the meats whereon are fed the people of holy ,church4 ,good food too is the ,spirit of ,god1 good food is the remission of sins4 ,but very hard food is the rigour of the ,law1 and the terror of punishment2 and very coarse food is that observance of the letter which is preferred to the grace of pardon4 ,the ,jews again are under a curse1 we included in a blessing4 ,a ready food too is faith3 ,the word is nigh thee1 in thy mouth and in thy heart3 the food of the ,law is more tardy4 ,for while waiting for the ,law the people fell into transgression4 ,sidenote3 ,gen4 xxvii4 #dj4 ,sidenote3 ,ib4 #f4 ,thus it was on the son who was diligent and faithful that the father bestowed his blessing1 but he reserved one1 for he was a good father1 for his elder son also1 in that he made him servant to his brother4 ,for he did this1 not as wishing to subject his family to any unworthy bondage1 but because he who cannot rule and govern himself ought to serve and be subject to one more prudent2 that so he may be governed by his counsel1 and not fall through his own folly1 nor stumble from walking rashly4 ,it is as a blessing then that such a state of service is given4 ,moreover it is numbered among blessings1 together with the gift of the fatness of the earth1 and of the dew of heaven from above4 ,having said1 ,by thy sword thou shalt live1 lest he should be harmed by the confidence arising from strength or power1 he added1 and thou shalt serve thy brother3 that thou mayest thus obtain both the rich fruits of the flesh1 and the dew of ,divine grace1 and mayest follow him who is able to direct and govern thee4 ,sidenote3 ,ib4 ,sidenote3 #a ,cor4 ix4 #ag4 ,sidenote3 ,gal4 v4 #ac4 ,sidenote3 ,ecclus4 i4 #ad4 ,sidenote3 ,gal4 v4 #ad4 ,rom4 xiii4 #h4 #g4 ,but it shall come to pass1 when thou shalt have broken his yoke from off thy neck1 that thou shalt have the reward of thy willing servitude1 and not undergo the evils of a compulsory bondage4 ,for that kind of bondage is dishonourable which is the result of necessity1 that is honourable which is offered by piety4 ,hence the ,apostle says1 ,for if ,i do this thing willingly1 ,i have a reward1 but if against my will1 a dispensation is committed unto me4 ,better then is it to reap a reward1 than to obey a dispensation4 ,wherefore let us not be restrained by the yoke of bondage1 but let us serve in the spirit of charity1 for the ,apostle says1 ,by love serve one another4 ,the fear of the ,law becomes the love of the ,gospel4 ,again1 ,to fear the ,lord is the beginning of wisdom1 but the fulness of the ,law is charity4 ,and the ,law itself says1 ,for all the ,law is fulfilled in one word1 even in this1 ,thou shalt love thy neighbour as thyself4 #h4 ,this therefore is what we asserted1 for although bondage is by the ,law1 liberty is by the ,law also1 for charity belongs to liberty1 fear to bondage4 ,there is therefore both a charity of the ,law1 and a service of charity1 but the ,law is the forerunner of charity1 the charity of the ,gospel is the free giver of a pious service4 ,sidenote3 ,gal4 iii4 #bd4 ,sidenote3 ,wisd4 iv4 #i4 ,sidenote3 ,gal4 iii4 #bc4 ,sidenote3 ,rom4 i4 #ag4 #i4 ,the ,law then is not superfluous2 for like a schoolmaster1 it attends upon the weak2 and by weakness ,i mean weakness of character not of body2 for they are infants who know not how to declare the word of ,god1 who receive not ,his works4 ,for if an unspotted life is old age1 a life full of stains is the time of youth4 ,the ,law then1 that is1 1 was our schoolmaster1 until faith came4 ,we were kept1 it is said1 under the ,law1 as being weak1 shut up unto the faith which should afterwards be revealed4 ,but afterwards faith came2 he does not say the ,gospel1 but faith1 for that only is faith which is in the ,gospel4 ,for although the righteousness of ,god is revealed therein which is from faith to faith1 still this of the ,law is faith indeed when it attains to the fulness thereof4 ,rightly therefore is this faith spoken of as single and alone2 because without it the former is not faith1 and in it alone it has its confirmation4 ,finally1 when this faith came1 fulness and the adoption of sons came with it1 infirmity ceased1 infancy was at an end1 we grew into a perfect man1 we put on ,christ4 ,how then can any one be weak or childish1 in whom ,christ is the power of ,god8 ,thus we have arrived at perfection1 and have been instructed in its precepts4 ,sidenote3 ,s4 ,john v4 #cj4 ,sidenote3 ,ib4 #de4 ,sidenote3 ,ib4 #ca4 #aj4 ,you heard read to-day1 ,of ,mine own ,self ,i can do nothing1 as ,i hear1 ,i judge4 ,you heard read1 ,i accuse you not1 ,i judge not4 ,i accuse you not1 it is ,moses that accuseth you1 in whom ye trust4 ,you heard read1 ,if ,i bear witness of ,myself1 ,my witness is not true4 ,thus ,i have learnt what kind of judge1 what kind of witness ,i ought to be4 ,for it is not as being weak that ,he says1 ,of ,mine own self ,i can do nothing1 he rather is weak who so understands it4 ,the ,father does nothing without the ,son1 for between them there is a community of operation and an unity of power2 but in this place ,he speaks as ,judge1 that we men may learn that1 when we judge1 we ought to form our sentence equitably and not according to our mere will and power4 #aa4 ,when a criminal is set before him proved guilty and convicted of crime1 who does not frame for himself pleas of defence1 but prays for pardon1 and prostrates himself at the knees of his judge1 the judge answers him1 ,of myself ,i can do nothing1 it is my justice not my power which ,i exercise in judgment4 ,it is not ,i but your own deeds that judge you1 they accuse1 and they condemn you4 ,the ,laws are your tribunal1 and ,i as judge do not alter but keep the ,laws4 ,of myself ,i originate nothing1 but the judicial sentence against you proceeds from yourself4 ,i judge as ,i hear1 not as ,i will1 and my judgment is true because ,i consult what is agreeable to equity not to my own will4 ,sidenote3 ,s4 ,john v4 #cj4 ,sidenote3 ,ib4 xix4 #aj4 ,sidenote3 ,ib4 v4 #cj4 ,sidenote3 ,prov4 xxvii4 #b4 #ab4 ,let us next consider what is the ,divine rule of judgment4 ,the ,lord of heaven and earth and the ,judge of all says1 of ,mine own self ,i can do nothing1 as ,i hear ,i judge2 and man says to his ,lord1 ,knowest ,thou not that ,i have power to crucify ,thee1 and have power to release ,thee8 ,but why is not the ,lord able8 ,because1 ,he says1 ,my judgment is just1 because ,i seek not ,mine own will1 but the will of the ,father ,who hath sent ,me1 that is1 not the will of man1 whom ye see1 not the will of man1 whom ye only judge as man1 not the will of the flesh1 7for the spirit is willing1 but the flesh is weak17 but the ,divine will1 which is the ,origin of law1 and the ,rule of judgment4 ,so likewise that witness is true1 who bears witness not to himself but to another1 for it is written1 ,let another man praise thee1 and not thine own mouth4 ,sidenote3 ,ezek4 xviii4 #bc4 #ac4 ,in a mystical sense it is well said to the ,jews3 ,i judge you not1 that is1 ,i1 the universal ,saviour1 ,i1 who am the ,remission of sins1 judge you not1 for ye have not received ,me4 ,i judge you not1 ,i freely pardon you4 ,i1 who by ,my ,blood redeem sinners1 judge you not4 ,i judge you not1 for ,i would not the death but the life of a sinner4 ,i judge you not1 for ,i condemn not but justify those who confess their sins4 ,moses accuses you1 he in whom you trust convicts you4 ,he can accuse you1 he cannot judge you1 this is reserved to his ,creator4 ,he then in whom ye trust accuses you1 ,he in ,whom ye would not trust absolves you4 #ad4 ,o great folly of the ,jews6 ,rightly are they accused of their crimes1 for they have chosen one who accuses them1 and have rejected a merciful ,judge2 and therefore they are without absolution1 but not without punishment4 ,sidenote3 ,hab4 ii4 #d4 ,rom4 i4 #ag4 #ae4 ,well therefore1 my son1 have you begun by the ,law1 and been confirmed in the ,gospel1 from faith to faith1 as it is written1 ,the just shall live by faith4 ,farewell2 love me for ,i also love you4 ,,letter ,,lxxviii4 ,,in this letter ,s4 ,ambrose shews1 that we1 like ,abraham1 are justified by faith1 through which we are sons of the freewoman2 that circumcision derived all its efficacy from ,christ1 and was abolished1 after ,he had undergone it in ,his own person1 by ,him4 ,righteousness is therefore only to be looked for from faith1 which if it be perfect1 is never destitute of charity4 ,,ambrose ,,to ,,horontianus4 ,sidenote3 ,gal4 iii4 #f4 ,sidenote3 ,ib4 iv4 #bb4 ,sidenote3 ,ib4 iii4 #bd4 #a4 ,,if ,abraham believed ,god1 and it was accounted unto him for righteousness1 and that which is accounted for righteousness passes from unbelief to faith1 then are we justified by faith1 not by the works of the ,law4 ,now ,abraham himself had two sons1 ,ishmael and ,isaac1 one of the bondwoman1 the other of the freewoman2 and it was told him that he should cast out the bondwoman and the son of the bondwoman1 for that the son of the bondwoman should not be his heir4 ,we therefore are children not of the bondwoman but of the free woman1 in that liberty wherewith ,christ has made us free4 ,hence it follows that they are specially ,abraham's sons1 who are so by faith1 for the heirs of faith excel heirs by natural birth4 ,the ,law is our schoolmaster1 faith is free2 let us therefore cast away the works of bondage1 let us preserve the grace of liberty1 let us leave the shade1 and follow the ,sun1 let us desert ,jewish rites4 ,sidenote3 ,ib4 v4 #b4 #b4 ,the circumcision of one member is of no avail4 ,for the ,apostle says1 ,behold ,i ,paul say unto you1 that if ye be circumcised ,christ shall profit you nothing1 not because ,he cannot1 but because ,he judges those unworthy of ,his benefits who desert ,his ways4 ,sidenote3 ,exod4 iv4 #be4 ,sidenote3 #a ,cor4 xiii4 #aj4 #c4 ,and ,zipporah of old had circumcised her child1 and driven off the danger which hung over him2 but then ,christ profited while perfection was still deferred4 ,while the people of believers were small1 the ,lord ,jesus came1 not as small1 but as perfect in all things4 ,he was circumcised first1 according to the ,law1 that ,he might not break the ,law1 afterwards by the ,cross1 that ,he might fulfil the ,law4 ,thus that which is in part has ceased1 because that which is perfect has come2 for in ,christ the ,cross has circumcised not one member only1 but the superfluous pleasures of the whole body4 ,sidenote3 #b ,cor4 v4 #ba4 ,sidenote3 ,gal4 iii4 #ac4 #d4 ,but perhaps it may still be asked why ,he ,who had come to declare to us perfect circumcision should choose to be circumcised in part4 ,concerning this however we need not deliberate long4 ,for if ,he was made sin that ,he might expiate our sins1 if ,he was made a curse for us that ,he might annul the curses of the ,law1 for the same reason ,he was also circumcised for us1 that being about to bestow salvation by the ,cross1 ,he might abolish the circumcision of the ,law4 ,sidenote3 ,ib4 v4 #ac4 ,sidenote3 ,ib4 #f4 ,sidenote3 ,deut4 vi4 #e4 ,sidenote3 #a ,cor4 xiii4 #g4 #e4 ,the ,apostle therefore declares that it is from faith that our hope of righteousness in the spirit is to be derived1 and that though called to liberty we are not to use our liberty for an occasion to the flesh4 ,for neither circumcision availeth anything1 nor uncircumcision2 but faith which worketh by love4 ,and therefore it is written1 ,thou shalt love the ,lord thy ,god4 ,now he who loves also believes1 and in believing each man begins to love4 ,abraham believed1 and so began to love1 and he believed not in part1 but entirely4 ,for otherwise he would not have perfect charity1 for it is written1 ,charity believeth all things4 ,if it believe not all things1 charity does not seem to be perfect4 ,perfect charity then has all faith4 ,sidenote3 ,ib4 #b4 ,sidenote3 ,ib4 #ac4 #f4 ,but ,i would not lightly assert that all faith has immediately perfect charity1 for the ,apostle says1 ,though ,i have all faith1 so that ,i could remove mountains1 and have not charity1 ,i am nothing4 ,a ,christian man has three principal virtues1 faith hope and charity1 but the greatest of these is charity4 ,sidenote3 ,ib4 #b4 ,sidenote3 #a ,s4 ,john v4 #a4 ,sidenote3 #a ,s4 ,john iii4 #i4 ,sidenote3 #a ,s4 ,pet4 iv4 #h4 #g4 ,on the other hand ,i conceive the ,apostle was led to say this by the tenor of his argument1 for ,i cannot see how he who has all faith1 so that he could remove mountains1 can be destitute of charity2 nor how such can be the case with that man who understands all mysteries and all knowledge2 especially as ,john says1 ,whosoever believeth that ,jesus is the ,christ is born of ,god1 and the same ,apostle had said before1 ,whosoever is born of ,god doth not commit sin4 ,whence we infer that if he who believes that ,jesus is the ,christ is born of ,god1 and he who is born of ,god sins not1 then he who believes that ,jesus is the ,christ sins not4 ,but if any man sin1 he believes not1 and he that believes not loves not1 and he that loves not is subject to sin4 ,so then he who sins loves not1 for charity shall cover the multitude of sins4 ,but if charity exclude the desire of sin1 it excludes also fear1 charity then is full of perfect faith4 ,sidenote3 ,s4 ,luke xvii4 #e4 ,sidenote3 ,s4 ,matt4 xiv4 #ca4 #h4 ,the ,apostles too1 who came to be ,his friends1 said1 ,increase our faith1 begging the good ,physician to strengthen their failing faith4 ,their faith must indeed still have been weak1 when even to ,peter it could be said1 ,o thou of little faith1 wherefore didst thou doubt8 ,thus faith as the herald of charity preoccupies the mind1 and prepares the ways of coming love4 ,thus where is the perfection of charity there is also all faith4 ,sidenote3 #a ,cor4 xiii4 #g4 #i4 ,for this reason ,i conceive it is said that charity believeth all things1 that is1 leads faith to believe them all1 and that a soul of this kind possesses all faith2 and hence wherever is perfect charity there is all faith4 ,moreover1 as it believes all things so also it is said to hope all things4 ,and it is on this account the greatest1 because it includes the other two4 ,sidenote3 #a ,s4 ,john iv4 #ah4 ,sidenote3 #a ,cor4 xiii4 #g4 ,sidenote3 ,gal4 vi4 #ad4 #aj4 ,he that has this charity fears nothing1 for charity casteth out fear2 and fear being thus banished and thrown aside1 charity beareth all things1 endureth all things4 ,he who by charity endures all things1 cannot fear martyrdom2 and so in another place he speaks as a conqueror at the end of his course1 ,the world is crucified unto me1 and ,i unto the world4 ,farewell1 my son2 love me for ,i also love you4 ,,letter ,,lxxix4 ,s4 ,,ambrose here assures ,bellicius1 whose recovery from sickness had occurred just at the time when he professed himself a believer in ,christ1 that both his sickness and recovery were to be ascribed to his so doing1 and exhorts him to endeavour to keep ,christ near him1 and to prepare himself with all diligence for the other ,sacraments4 ,,ambrose ,,to ,,bellicius1 ,,greeting4 ,sidenote3 ,deut4 xxxii4 #ci4 #a4 ,,you have sent me word that while you were lying afflicted by a severe sickness you believed in the ,lord ,jesus1 and straightway began to recover4 ,this sickness therefore was unto salvation1 bringing greater pain than danger1 for you had long deferred your promise4 ,this is the meaning of the text1 ,i wound1 and ,i heal4 ,he wounded by sickness1 ,he healed by faith4 ,for ,he saw that the inward affection of your mind was not without pious desires1 but that they were shaken and unsettled by delays1 and so ,he thought fit to admonish you1 in a way which while it did not injure your health1 excited your devotion4 ,sidenote3 ,s4 ,matt4 viii4 #g4 #b4 ,for how should ,he do an injury to health ,who is wont to say1 as we read in the ,gospel1 ,i will come and heal him4 ,being invited by your friends to visit your house ,he doubtless said1 ,i will come and heal him2 ,although you heard ,him not1 ,he1 as ,god1 spoke to you imperceptibly1 and although you saw ,him not1 still beyond doubt ,he visited you in spirit4 ,sidenote3 ,acts xvii4 #bh4 #c4 ,but in truth you have seen ,him1 for you have believed in ,him1 you have seen ,him1 for you have received ,him into the dwelling of your mind1 you have seen ,him in the ,spirit1 you have seen ,him with your inward eyes4 ,take care then not to let this new ,guest depart1 long expected1 late received1 even ,him in ,whom we live and move and have our being4 ,you have tasted the first beginnings of faith1 let not the word be hidden in your heart4 ,herein lies all grace and every gift4 ,for no man judges of the secret recesses of a house by its entrance1 since all the fruit is within2 nor is it the part of a wise man to look from the window into the house1 and it is folly for a man to listen at the door4 ,sidenote3 #a ,cor4 ii4 #i4 ,sidenote3 #a ,s4 ,pet4 i4 #ab4 ,sidenote3 ,exod4 xvi4 #ae1 #af4 ,sidenote3 ,numb4 xxvii4 #ab4 #d4 ,the mysteries of the more perfect ,sacraments are of one kind2 for the ,scripture says1 ,eye hath not seen1 nor ear heard1 neither hath entered into the heart of man the things which ,god hath prepared for them that love ,him4 ,of another kind are the things which the prophets have announced concerning future glory1 unto whom it was revealed1 and to whom the saints have preached the ,gospel with the ,holy ,ghost sent down from heaven1 which things the ,angels desired to look into4 ,of another kind again are those mysteries wherein is the redemption of the world1 the remission of sins1 the distribution of graces1 the participation of the ,sacraments3 when you receive these you will wonder that a gift so transcendent should have been bestowed on man1 as to make the manna which we wonder should have been rained down from heaven on the ,jews seem to you to have possessed neither so much grace nor so much efficacy towards salvation4 ,for all who received this manna in the wilderness died1 save ,joshua the son of ,nun1 and ,caleb1 whereas he who tastes this ,sacrament shall never die4 ,may the ,lord ,jesus send you restoration4 ,farewell4 ,,letter ,,lxxx4 ,s4 ,,ambrose here shews that the case of the man who was blind from his birth was the work of ,divine power1 and censures the question which the disciples asked about him2 and dwells on some of the details of the miracle4 ,,ambrose ,,to ,,bellicius4 ,sidenote3 ,s4 ,john ix4 #a4 #a4 ,,you have heard1 my brother1 the lesson of the ,gospel1 wherein it is narrated that as the ,lord ,jesus passed by ,he saw a man which was blind from his birth4 ,now if the ,lord saw him ,he did not pass him by1 neither ought we to pass him by whom the ,lord overlooked not2 especially since he was blind from his birth1 which is not mentioned without reason4 #b4 ,now there is a blindness in which by the operation of illness the sight of the eyes is obscured1 and this by the help of time is mitigated2 there is a blindness also which is caused by the entrance of humours1 and this1 when the defect is removed1 is cured by the aid of medicine2 and this ,i say that you may know that it was not by skill but by ,divine ,power that he who was blind from his birth was healed4 ,for the ,lord gave him health as a free gift1 not by any medicinal skill1 for they whom the ,lord ,jesus healed were they whom no one could cure4 ,sidenote3 ,s4 ,john ix4 #b4 ,sidenote3 ,ib4 #c4 ,sidenote3 ,ib4 #e4 ,sidenote3 ,ps4 xxxiv4 #e4 #c4 ,but how foolish was the inquiry of the ,jews1 ,who did sin this man or his parents8 ascribing bodily diseases to the score of sin4 ,wherefore the ,lord said1 ,neither hath this man sinned1 nor his parents1 but that the works of ,god should be made manifest in him4 ,that which nature created1 the ,creator1 being the ,author of nature1 was capable of remedying4 ,he added therefore1 ,as long as ,i am in the world ,i am the light of the world1 that is1 all who are blind may see whether they need ,me ,who am the ,light4 ,approach ye1 and be enlightened1 that ye may see4 ,sidenote3 ,s4 ,john xi4 #dc4 ,sidenote3 ,s4 ,mark ii4 #aa4 ,sidenote3 ,s4 ,john ix4 #f1 #g4 #d4 ,in the next place why did ,he ,who restored life at command1 ,who gave health by ,his word1 saying to the dead1 ,come forth1 and ,lazarus came forth from the grave1 saying also to the sick of the palsy1 ,arise and take up thy bed1 and the sick of the palsy rose and himself began to carry his bed1 whereon1 when all his limbs were paralyzed1 he had been wont to be carried2 why1 ,i say1 did ,he spit on the ground and make clay1 and anoint the eyes of the blind man1 and say to him1 ,go1 wash in the pool of ,siloam1 which is by interpretation1 ,sent4 ,he went his way therefore1 and washed1 and came seeing,what is the reason of this8 ,great indeed is the reason1 if ,i mistake not1 for he who is taught by ,jesus comes to see more clearly4 ,sidenote3 ,s4 ,john xv4 #c4 #e4 ,observe at the same time both ,his ,divinity and ,his sanctity2 as being ,himself ,light ,he touched and so communicated light to others2 as being a ,priest ,he fulfilled by the figure of ,baptism the mysteries of spiritual grace4 ,he spat1 that you might learn that the inner parts of ,christ are light2 and clearly indeed does he see who receives cleansing thereby4 ,his spittle cleanses1 and so does ,his discourse1 as it is written1 ,now ye are clean through the word which ,i have spoken unto you4 ,sidenote3 ,gen4 ii4 #g4 ,sidenote3 ,s4 ,john vii4 #af4 ,sidenote3 ,ib4 ix4 #aa4 ,sidenote3 ,ib4 #be4 ,sidenote3 ,rom4 xiii4 #ab4 #f4 ,but ,his making clay and anointing the eyes of the blind was intended to signify to us that the ,same ,who made man of clay1 restored him to health by anointing with clay1 and to signify also that this flesh of our clay must receive the light of eternal life by the ,sacrament of ,baptism4 ,do you also draw near to ,siloam1 that is1 to ,him ,who was sent from the ,father1 as it is written1 ,my doctrine is not ,mine1 but ,his that sent ,me4 ,let ,christ wash you that you may see4 ,come to ,baptism1 the time itself is at hand1 make haste and come that you may say1 ,i went1 and washed1 and ,i received sight2 that you may also say1 whereas ,i was blind1 now ,i see1 that you may say1 as that man on whom light was poured said1 the night is far spent1 the day is at hand4 ,sidenote3 ,s4 ,john xiii4 #bg4 ,sidenote3 ,s4 ,matt4 xvii4 #b4 ,sidenote3 ,ib4 xxvi4 #gj4 #g4 ,the night was blindness4 ,it was night when ,judas received the sop from ,jesus1 and ,satan entered into him4 ,to ,judas1 in whom the ,devil was1 it was night2 to ,john1 who lay on the breast of ,christ1 it was day4 ,to ,peter also it was day1 when he saw the light of ,christ on the mount4 ,to others it was night1 but to ,peter it was day4 ,to ,peter himself however it was night when he denied ,christ4 ,but the cock crowed1 and he began to weep1 that he might correct his error1 for now the day was at hand4 ,sidenote3 ,s4 ,john ix4 #aj4 #h4 ,the ,jews enquired of the blind man1 ,how were thine eyes opened8 ,what signal folly6 ,they enquired concerning what they saw2 they enquired into the cause1 seeing the effect4 ,sidenote3 ,ib4 #bh4 #i4 ,then they reviled him1 and said1 thou art ,his disciple4 ,their curse is a blessing1 for their blessing is a curse4 ,thou1 they say1 art ,his disciple4 ,they confer a benefit1 while they think they are doing an injury4 ,farewell1 my son2 love me as you do1 for ,i also love you4 ,,letter ,,lxxxi4 ,,in this letter ,s4 ,ambrose seeks to comfort some of his clergy1 who were in despondency on account of their labours and difficulties1 and sets before their eyes both the reward they may expect1 and also the ready aid they will receive from ,christ4 ,he then presses upon them passages of ,scripture applicable to their case1 and exhorts them not to suffer themselves to be separated from ,jesus their ,saviour4 ,,ambrose ,,to ,,certain ,,of ,,the ,,clergy4 #a4 ,,it is a fault which frequently besets the human mind1 that1 if things do not at once fall out according to their wishes1 they lightly take offence1 and desist from their duty4 ,in other classes of men this is tolerable1 but in those who are devoted to the ,divine service it is a frequent cause of sorrow4 #b4 ,there are certain persons in the clerical function1 into whose minds the ,enemy1 if he cannot otherwise deceive them1 thus seeks to creep1 that he may instil evil thoughts of the following kind2 #8,what does it avail me to remain among the clergy1 to suffer injuries1 to bear toil1 as if my own farm could not support me1 or1 if ,i have no farm1 as if ,i could not otherwise obtain support8' ,it is by such thoughts as these that even good dispositions are withdrawn from their duty1 as if provision for his own sustenance was the only function of a cleric1 and not rather to purchase for himself the ,divine assistance after death4 ,whereas he only shall be rich after death1 who on earth has had strength to contend unharmed against the wiles of his numerous adversaries4 ,sidenote3 ,eccles4 iv4 #i4 #c4 ,it is said therefore in ,ecclesiastes1 ,two are better than one1 because they have a good reward for their labour1 ,for if they fall1 the one will lift up his fellow4 ,where are the two that are better than one1 but where ,christ is1 and he whom ,christ defends8 ,for if he who is with the ,lord ,jesus falls1 ,jesus raises him up4 ,sidenote3 ,ps4 lxix4 #c4 ,sidenote3 ,s4 ,john iv4 #f4 ,sidenote3 #b ,cor4 xi4 #bi4 ,sidenote3 ,s4 ,matt4 xxv4 #dc4 #d4 ,but in what sense is it said1 for their labour8 ,is ,christ then weary#bid8 ,yes truly1 for ,he says1 ,i am weary of crying4 ,he labours1 but it is on us4 ,moreover after ,his toil ,he sat down wearied on the well2 but what is the mode of ,his labours8 ,the ,apostle by his own humbler example has taught us in the words1 ,who is weak1 and ,i am not weak8 ,our ,lord ,himself has also taught us in the words1 ,i was sick1 and ye visited ,me not1 naked and ye clothed ,me not4 ,he labours1 in order to raise me in my falls4 ,sidenote3 #b ,kings iv4 #cd4 ,sidenote3 ,ps4 xlv4 #h4 #e4 ,hence in ,elisha also our ,lord is prefigured1 for he stretched himself upon the dead child that he might raise him to life1 and in this we have a symbol that ,christ died with us1 that ,he might rise for us4 ,thus ,christ placed ,himself on the level even of our frailty1 that ,he might raise us again4 ,he did not fall1 but of ,his own will cast ,himself down1 and in rising raised up ,his fellow4 ,for ,he has taken us into fellowship with ,himself1 being anointed1 as it is written1 with the oil of gladness above ,his fellows4 ,sidenote3 ,s4 ,john ii4 #ai4 ,sidenote3 ,eccles4 iv4 #aj1 #aa4 ,sidenote3 ,rom4 vi4 #h4 ,sidenote3 ,s4 ,luke xii4 #di4 #f4 ,well says the ,preacher1 ,if they fall1 the ,one1 not being ,himself lifted up1 will lift up his fellow2 for ,christ needed not the assistance and aid of another to raise ,him1 but rose by ,his own power4 ,again1 ,destroy1 ,he says1 this temple1 and in three days ,i will raise it up4 ,but this ,he said of the ,temple of ,his ,body4 ,and it is well that he who has not fallen should not be raised by another1 for he who has been so raised must have fallen1 and he who has fallen needs assistance that he may be raised4 ,this is taught also by the words of ,scripture which follows1 ,woe to him that is alone when he falleth1 for he hath not another to lift him up4 ,again1 if two lie together1 then they have heat4 ,for we are dead with ,christ1 and therefore we also live with ,him4 ,and ,christ has thus died that ,he might give us warmth1 as ,he has said1 ,i am come to send fire upon the earth4 #g4 ,i was dead1 but because in ,baptism ,i died together with ,christ1 ,i received the light of life from ,christ4 ,and he who dies in ,christ1 being warmed by ,christ1 receives the breath of life and resurrection4 ,the boy was cold1 ,elisha warmed him with his breath1 and imparted to him the warmth of life4 ,he slept together with him that being thus buried with him in a figure the warmth of his rest might raise him up4 ,he is cold then who dies not in ,christ2 he cannot be warmed to whom no burning fire is applied2 he who has not ,christ with him cannot grow warm by being near another4 ,sidenote3 ,eccles4 iv4 #ab4 #h4 ,and that you may understand it to be said as a mystery and not in reference to the bare number that two are better than one1 he adds a mystical saying1 ,a threefold cord is not quickly broken4 ,for that which is threefold and uncompounded cannot be broken4 ,thus the ,trinity1 being of an uncompounded nature1 cannot be dissolved2 for ,god is1 whatever ,he is1 one and simple and uncompounded2 and what ,he is that ,he continues to be1 and is not brought into subjection4 ,sidenote3 ,ib4 #ac4 ,sidenote3 ,eph4 iii4 #a4 ,sidenote3 ,ps4 lxviii4 #ah4 ,eph4 iv4 #h4 #i4 ,it is a good thing therefore to adhere closely to that other ,one1 and to put your neck into ,his chain1 and to bow down your shoulder and bear ,him1 and be not grieved with ,his bonds2 because ,he went forth from the house of bondmen to assume ,his kingdom1 that ,child who is better than an older and foolish king4 ,wherefore they who follow ,him are also bound with chains4 ,paul too is the prisoner of ,jesus ,christ4 ,and ,jesus ,himself led captivity captive4 ,he thought it not enough to destroy that captivity which the devil had imposed1 so that he might not again assault those who were wandering at large4 ,but to dwell in subjection to ,christ1 putting your feet into the fetters of wisdom1 and becoming ,his captive that you may be free from the adversary1 this is what ,he accounted perfect liberty4 ,sidenote3 ,is4 ix4 #f4 ,sidenote3 ,ib4 xlix4 #f4 puer1 ,vulg4 ,sidenote3 ,s4 ,luke ii4 #eb4 ,sidenote3 #b ,cor4 viii4 #i4 #aj4 ,rightly is ,he called a ,child1 for unto us a ,child is born1 and truly a good ,child to ,whom it has been said by ,god the ,father1 ,it is a light thing that ,thou shouldst be ,my ,servant2 wise also1 as the gospel teaches us1 for ,he increased in wisdom and stature2 and properly called poor1 for1 though ,he was rich1 for our sakes ,he became poor1 that we through ,his poverty might be rich4 ,wherefore in ,his kingdom ,he does not despise the poor man1 but listens to him and frees him from all straits and troubles4 #aa4 ,let us then live in obedience to ,him1 that that old and foolish king may have no power over us4 ,for he1 desiring to reign and be supreme after his own will1 and not to be under subjection to the ,lord ,jesus1 grows old in sin1 and falls into the deformity of folly4 ,for what can be more foolish than for a man to relinquish heavenly and apply himself to earthly things1 for him to neglect what is eternal1 and to choose the frail and perishing8 ,sidenote3 #a ,kings xii4 #af4 ,sidenote3 ,deut4 xxxiii4 #h4 ,sidenote3 ,ps4 lxviii4 #ac4 ,vulg4 ,sidenote3 ,wisd4 ii4 #ae4 ,sidenote3 ,ib4 v4 #ab4 ,sidenote3 ,eccles4 x4 #d4 #ab4 ,let no one then say1 ,we have no portion in ,jacob nor inheritance in ,israel4 ,let no one say1 ,i am not among the ,clergy1 for it is written1 ,give unto ,levi his lots#bie2 and again ,david says that he who lieth in the midst among the lots ascends to heaven with spiritual wings4 ,say not of your ,god1 ,he is grievous to us1 nor of your place1 it is not for our turn1 since ,scripture says1 ,leave not thy place3 ,for the adversary would fain deprive thee of it1 he would fain drive thee away1 for he envies thee thy hopes and thy function4 ,sidenote3 ,ps4 cxxxix4 #ac4 ,sidenote3 ,s4 ,luke xvii4 #g4 #ac4 ,but thou that art in the lot of the ,lord1 ,his portion and possession1 depart not therefrom1 that thou mayest say to ,him1 ,for ,thou hast possessed my reins1 ,thou hast covered me in my mother's womb2 and that ,he may say to thee1 as to a good servant1 ,go1 and sit down to meat4 ,farewell1 my sons3 serve the ,lord1 for the ,lord is good4 ,,letter ,,lxxxii4 ,s4 ,,ambrose tells ,marcellus that he has been appointed to decide the case in which he and his brother ,ltus and their sister were concerned1 and why he undertook rather to act as arbiter than as judge in it4 ,he urges ,marcellus to submit willingly to his loss1 praising him at the same time for having himself offered so equitable an adjustment of the matter1 and tells him why he has nevertheless made some change in the settlement1 and ends by shewing how the success gained by the several parties has been without general detriment to the ,church4 ,,ambrose ,,to ,,marcellus4 #a4 ,,the law suit which you did not indeed institute of your own accord1 but took up when begun by others1 the obligations of piety and a desire of approving your bounty towards the poor leading you thereto1 has in the course of its adjudication devolved into my hands4 ,i took cognisance of it by the tenor of the ,imperial enactment1 and both the authority committed to me by the blessed ,apostle and the form and character of your own life and conduct have laid this upon me4 ,having myself censured the keeping alive amongst you your ancient animosity1 ,i found myself obliged by the parties to hear their cause4 #b4 ,i blushed to refuse1 ,i must confess1 particularly since the advocates of either party recriminated on each other1 asserting that my investigation would make manifest to whose side the suffrages of right and justice would incline4 ,why need ,i say more8 ,when the days were almost concluded1 and only a few hours remained1 in which the ,prefect was hearing other business2 the advocates in the suit requested that it should be adjourned for a few days1 that ,i might preside as judge4 ,so much zeal was shewn by ,christians to prevent the ,prefect from interfering with the jurisdiction of the ,bishop4 ,they stated moreover that certain matters had been conducted in an unseemly manner1 and each party1 according to his own inclination1 brought forward points as proper to be heard by the ,bishop rather than the ,prefect4 ,sidenote3 #a ,cor4 v4 #ab4 ,sidenote3 ,ib4 vi4 #d-f4 #c4 ,overcome by these reasons1 reminded also of the ,apostolical precept1 which reproves ,christians1 saying1 ,do not ye judge them that are within8 and again1 ,if then ye have judgments of things pertaining to this life1 set them to judge who are least esteemed in the ,church4 ,i speak to your shame4 ,is it so that there is not a wise man among you1 no1 not one that shall be able to judge between his brethren8 ,but brother goeth to law with his brother1 and that before unbelievers1 ,i accepted the hearing of the cause1 on condition however that ,i should settle the terms of the compromise4 ,for ,i saw that1 if ,i decreed in your favour1 the other party might not acquiesce2 while1 if the sentence were given for him1 you and your holy sister would abandon your defence4 ,and thus there would have been an unequal rule of decision4 ,suspicion might also have attached in their eyes to the influence which the sacerdotal relation would exercise over my mind4 ,for when does the defeated party consider the others to have greater equity than himself8 ,and truly1 the expenses of this old-standing contest would have been intolerable to both parties1 had its termination been without fruit1 or without1 at least1 the solace of munificence4 #d4 ,since1 therefore1 ,i perceived that the issue was doubtful1 the law disputed1 the pleas on both sides numerous1 and that petitions to the emperor of an invidious character were being prepared#bif which contained charges of tampering with his decrees1 perceiving also that in case of his being victorious he would rigorously sue for double the mesne profits1 and for the costs of this protracted suit2 while it was unbecoming your office to demand the expenses of the cause1 and not competent for you to claim any of those profits which as possessor you had received1 ,i preferred settling the dispute by a compromise to any aggravation of it by a decree4 ,for there were other disputes liable to be raised1 and what was still more grievous1 although these disputes might be removed1 hatreds would remain which are detrimental to feelings of good will4 ,sidenote3 #a ,cor4 vi4 #g4 #e4 ,involved in these difficulties1 and feeling that the office of the priest1 the sex of the woman and the gravity of her widowed state1 and regard for my friend appealed to me with a threefold and weighty claim1 ,i thought that my course of conduct should be to desire no one's defeat1 but the success of all4 ,nor was my intention baffled2 you have all overcome1 as regards kindred1 as regards nature1 as regards ,scripture which says1 ,why do ye not rather take wrong1 why do ye not rather suffer yourselves to be defrauded8 ,sidenote3 ,acts xx4 #ce4 ,sidenote3 #a ,cor4 vi4 #g4 #f4 ,but perhaps you deem yourself aggrieved by the unfavourable issue of the suit1 and by your pecuniary losses4 ,better surely for priests are the losses than the gains of the world2 ,for it is more blessed to give than to receive4 ,but perhaps you will say1 ,i ought not to have been exposed to fraud1 to have suffered injury1 to undergo loss4 ,what then8 ,would you have inflicted these things8 ,but although you did not do so1 he would have complained of suffering them4 ,consider therefore what the ,apostle says1 ,why do ye not rather suffer yourselves to be defrauded8 ,so one may almost say that he who suffers not a wrong1 inflicts it1 for he who is the stronger ought to be the one to bear it4 #g4 ,but why do ,i treat with you as if this was my concern rather than your own8 ,for in order to compound the quarrel you offered that for the time of her life your sister should possess part of the farm1 but that after her death all the property should be ceded to your brother1 and that no one should sue him either in your name or in that of the ,church2 but that1 if he chose1 he should hold it without being called on to dispense any portion to the ,church4 ,when ,i had declared this1 and extolled the great grace of munificence which had thus been implanted in your mind1 your brother replied that such an arrangement would be pleasing to him if all fear of injury to the property were removed4 ,for how1 he asked1 could a woman1 who was a widow besides1 manage a property liable to tribute8 ,how could it profit him1 your yielding up to him your right of possession1 if he supposed that greater losses would accrue to him from the bad cultivation of the land8 #h4 ,the advocates on either side were influenced by these considerations4 ,wherefore1 with the consent of all1 it was determined that the honourable#big ,ltus should undertake the farm1 and should pay yearly to your sister a certain quantity of corn wine and oil4 ,by this means your holy sister was relieved from anxiety1 not deprived of her rights2 she relinquished1 not the fruits but the labour1 not the revenues1 but the hazard as it is often called of an uncertain return of them4 ,if violent storms of wind should destroy the harvest1 your sister will still retain undiminished the fruits of the seed-time4 ,ltus will ascribe to himself the unfavourable conditions of the arrangment1 and should the pressure of necessity from time to time and of extraordinary imposts become severe1 your sister will stand clear both of ,ltus' loss and of receiving benefits from you2 while ,ltus will console himself with the proprietorship of the estate4 #i4 ,thus all have gained their point3 ,ltus1 because he obtained the right over the property1 which he had not before2 your sister1 because she will now enjoy the annual profits without dispute or strife2 no one1 however1 will have gained so complete and glorious a victory as yourself1 for together with the fulfilment of your bountiful dispositions towards your sister1 you have rendered her partner of your fraternal union4 ,for you have conceded1 to your brother the property1 to your sister the usufruct4 ,but as regards the ,church1 nothing is lost to her which is gained to piety2 for charity is no loss but a gain to ,christ1 charity also is the fruit of the ,holy ,spirit4 ,and thus the cause has been concluded according to the ,apostolic model4 ,we used to grieve that you were at strife1 but your strife has been profitable1 because it has led you to put on the form of the ,apostolical life and discipline4 ,your strife was unbecoming the priesthood1 but this transaction befits even the ,apostolic rule4 ,sidenote3 ,s4 ,luke xvi4 #i4 #aj4 ,and fear not that the ,church should be placed out of the range of your bounty4 ,she also partakes of your fruits1 fruits even more plentiful1 for she enjoys the fruit of your teaching1 the service of your life1 she has that fertility which you have watered by your discipline4 ,rich in these profits she seeks not temporal things1 for she is in possession of what is eternal4 ,but you have added not only ,apostolical but also ,evangelical fruits1 for the ,lord has said1 ,make to yourselves friends of the ,mammon of unrighteousness4 ,you also have made to yourself friends1 and1 what is remarkable1 from those who were at variance with you4 ,you have made brethren return under the laws of kindred1 you have assured then by this charity and this grace that they shall be received into eternal habitations4 #aa4 ,thus1 under the guidance of ,christ1 and the directions of two priests1 yourself1 that is1 who gave the first outline1 and myself who gave the sentence1 the peace which we have made will not fail2 for there have been so many concurrent voices in favour of fidelity1 that perfidy cannot be without punishment4 #ab4 ,ltus will now plough for his sister1 whereas before he grudged her the services of others2 ,ltus will now gather the harvest for his sister1 though he could not before endure the gifts of others2 he will bear the fruits to the granaries of his sister1 and this he shall do gladly#bih1 in renewed accordance with the proper signification of his name4 ,sidenote3 ,ps4 cxxxix4 #ac4 #ac4 ,you meanwhile1 being conformed to the image of the ,apostle of ,christ1 and assuming the prophetic authority1 shall say unto the ,lord1 ,thou hast possessed my reins4 ,this possession better becomes ,christ1 that ,he may possess the virtues of ,his priest1 that ,he may receive those fruits which belong to integrity and continence1 and what is more1 to charity and tranquillity4 ,farewell2 love me1 for ,i also love you4 ,,letter ,,lxxxiii4 ,,in this letter ,s4 ,ambrose praises ,sisinnius for forgiving his son1 who had married without his leave1 and compares him with some of the ,saints of the ,old ,testament1 and with the father in the parable of the prodigal son4 ,,ambrose ,,to ,,sisinnius4 #a4 ,,your forgiving our son at my request for having married a wife without your knowledge ,i attribute to your natural affection rather than to your regard for me2 for it is better that natural affection should have gained this from you than any one's request4 ,assuredly it is in the triumph of virtue that the priest's petition has its chief success1 for he then obtains most when virtue is powerful1 his petition must always coincide with the dictates of natural affection4 ,and nature and your son obtained the more fully their request1 in that the consideration of requests is usually a brief matter1 whereas the habit of virtue is lasting and natural affection permanent4 #b4 ,it was indeed worthily done to recognize yourself to be a father1 particularly since your cause for indignation was a just one2 for ,i prefer to admit the fault1 so that your fatherly indulgence may gain higher praise2 for it was as a father that you were offended2 since you had a claim to exercise the choice of your judgment as to one to whom you were to become a father1 and who was to be to you in the place of a daughter4 ,for we obtain children either by nature or adoption2 in nature it is a matter of chance2 in adoption1 of judgment2 and we are more liable to blame in the case of our adopted than of our natural offspring2 because it is ascribed to nature if our children by birth should happen to be degenerate1 but that those who become ours by adoption or other such tie should prove unworthy of it is ascribed to our own mistake4 ,you had therefore cause of displeasure against your son in this his choice of a wife to himself2 you have also reason for forgiving him4 ,for you have obtained a daughter for yourself without the danger of making a selection for yourself2 if he has married well1 he has obtained for you this advantage2 if he has been deceived1 you will make them better by receiving them into favour1 but worse by disowning them4 #c4 ,it is with riper judgment that a father chooses a bride for his son1 but when she is brought by the son to his father1 when she enters her father-in-law's roof as the chosen of her husband1 their purpose of obedience is stronger1 the son fearing lest his election should be disapproved1 the daughter-in-law that her attentions may not be acceptable4 ,while the distinction of the paternal choice elevates the one1 the other is humbled by the fear of giving offence and bowed down by modesty4 ,the son will not be able to throw blame on the wife1 as if he himself were not answerable for any of those causes of offence which are wont to occur2 on the contrary he will strive more diligently to obtain approbation of his judgment in regard of his wife1 of his obedience in regard of himself4 #d4 ,you have therefore acted the part of a good parent and pardoned readily1 but still upon supplication2 before this was made1 you would have been not pardoning but sanctioning4 ,when this was done1 to defer pardon any longer would have been unprofitable to them and very painful to yourself1 for your paternal affection could no longer have held out4 ,sidenote3 ,gen4 xxii4 #f4 #e4 ,determined by motives of high devotion1 ,abraham1 obeying the oracle of ,god1 offered his son for a whole burnt sacrifice2 and1 as if destitute of natural affection1 drew his sword1 that no delay might obscure the brightness of the offering4 ,but when he was commanded to spare his son he willingly sheathed his sword1 and he who with this faithful intention was hastening to offer up his only son with still more zealous piety hastened to substitute a ram as a sacrifice4 ,sidenote3 ,ib4 xliv4 #ae4 #g4 ,joseph also1 in order to get his younger brother to him1 feigned anger against his brethren on the plea that they had concerted an act of fraud4 ,but when ,judah1 one of his brethren1 fell at his feet1 while the others wept1 he was moved and overcome by fraternal affection and was no longer able to maintain his assumed severity1 but sending away all witnesses he told them they were his brethren1 and he that very ,joseph whom they had sold4 ,he added that he remembered not his own wrong1 making brotherly excuses for the malice of their betrayal of him1 and referring what was so blameworthy to higher and deeper causes2 forasmuch as by the providence of ,god it must needs so have been1 to the end that by passing over into ,egypt he might supply his kindred's need of provisions from another country1 and in the time of dearth assist in supporting his father and his father's sons4 ,sidenote3 #b ,sam4 xiv4 #bb4 #h4 ,and what shall ,i say of holy ,david1 who at the petition of one woman suffered his mind to be softened1 and with paternal compassion received into his house his degenerate son1 stained with his brother's blood8 ,sidenote3 ,s4 ,luke xv4 #bb4 #i4 ,so that father in the ,gospel1 when the younger son had spent all the substance he had received from his father by riotous living1 yet when he returned confessing that he had sinned against him1 moved by the humility of a single sentence1 gave him an affectionate greeting1 fell upon his neck1 commanded the best robe and a ring and shoes to be brought forth1 and having thus honoured him with a kiss1 and loaded him with gifts1 entertained him with a sumptuous banquet4 #aj4 ,you have become an imitator of these by that parental affection whereby we approach nearest to the ,divine likeness1 and therefore ,i have exhorted our daughter that1 though it be winter1 she should undertake the toil of the journey1 for that she will pass the winter more commodiously not only in the mansion1 but also in the bosom of her father1 now that wrath has given place to pardon4 ,moreover1 that you may fully assimilate yourself to the likeness and pattern of the saints1 you have accused those who by concocted falsehoods endeavoured to excite your mind against your son4 ,farewell2 love me1 for ,i also love you4 ,,letter ,,lxxxiv4 ,a ,,brief letter of assent and approval4 ,,ambrose ,,to ,,cynegius4 #a4 ,,how ingenuous is the modesty with which you have commended yourself1 in that you have consulted me concerning a matter which you did not approve1 out of deference to your father that you might not injure piety1 feeling safe that no reply could be made by me which was unbeseeming holy relationships4 #b4 ,but ,i have willingly taken upon me your burdens1 and have reconciled1 ,i hope1 the niece to her uncle4 ,truly ,i am ignorant with what view he desired that she should become his daughter-in-law1 changing his own character of uncle for that of father-in-law4 ,i need not add more1 lest this also should be a cause of confusion4 ,farewell my son1 and love us1 for we also love you4 ,,letter ,,lxxxv4 ,s4 ,,ambrose thanks ,siricius for sending him letters by the ,presbyter ,syrus1 whose speedy return he promises4 ,,ambrose ,,to ,,siricius4 #a4 ,i ,,am always pleased to receive a letter from you1 but when you also send to me some of our fellow servants1 as you have now given our brother and co-presbyter ,syrus a letter to me1 my joy is doubled4 ,i would however that this pleasure had been more lasting2 for as soon as he had arrived he thought he must return1 and this diminished my regret and added greatly to my estimation of him4 ,sidenote3 ,jer4 xvii4 #af4 ,sidenote3 ,s4 ,matt4 xi4 #bh4 #b4 ,for ,i love those presbyters and deacons who when they have performed their mission will not allow themselves to remain absent any longer from their duties4 ,for the prophet says1 ,i have not been weary in following thee4 ,and who can be weary in following ,jesus1 when ,he ,himself says1 ,come unto ,me all ye that labour1 and are heavy laden1 and ,i will give you rest4 ,let us therefore never cease from following ,jesus1 which if we do we shall never fail1 for ,he gives strength to them that follow ,him4 ,the more nearly you approach to the ,source of power the stronger you will be4 ,sidenote3 ,jer4 xvii4 #ae4 ,sidenote3 ,numb4 xxiii4 #ba4 #c4 ,often1 while we are thus following ,him1 the adversaries say to us1 ,where is the word of the ,lord8 let it come now4 ,but let us not grow weary in following ,him1 let us not be turned aside by meeting with this crafty question4 ,it was said to the prophet1 when he was thrown into prison1 when he was cast into the pit of mire1 ,where is the word of the ,lord8 let it come now4 ,but he followed him so much the more1 and therefore attained the prize1 and received the crown2 for following ,jesus he was not weary2 for there is no weariness in ,jacob1 neither shall sorrow be in ,israel4 ,farewell2 love me1 for ,i love one who loves me1 and whom ,i regard as a father4 ,,letter ,,lxxxvi4 ,s4 ,,ambrose speaks briefly in praise of ,priscus4 ,,ambrose ,,to ,,siricius4 #a4 ,,when ,priscus1 my friend and co-equal in age1 was coming here1 you gave him a letter to me1 and now that he is returning ,i give him the reply which ,i send both to duty and affection4 ,by this service he has recompensed us both1 for he has given me yours1 and you mine1 and therefore ought to reap the reward of this his service by an increase of favour4 ,farewell1 my brother2 love me1 for ,i love you4 ,,letter ,,lxxxvii4 ,a ,,letter of commendation4 ,,ambrose ,,to ,,bishops ,,segatius ,,and ,,delphinus4 #a4 ,,my son ,polybius1 on his return from ,africa1 where he discharged the duties of the proconsulship with credit1 passed some days with us1 and inspired my heart with singular affection towards him4 #b4 ,then1 when he wished to go from hence1 he requested me to write to both of you4 ,i promised to do so1 and having dictated a letter delivered it to him superscribed with both your names4 ,he asked for another2 but ,i said that ,i had directed this to both of you according to our custom and usage1 forasmuch as your holy minds are gratified not by the number of letters but by the association of names1 and that1 united as you were in feeling1 you would not allow yourselves to be separated in name2 farther1 that to employ this compendious form of love was a prescribed part of my duty4 ,sidenote3 ,philem4 i4 #a4 #c4 ,why need ,i say more8 ,he asked for another1 and ,i gave it1 but so as neither to deny him what he asked1 nor to change my accustomed mode of action4 ,thus he has a letter to deliver to each of you1 for this was all he put forward1 his having nothing for one1 when he had delivered his letter to the other4 ,and this office of undivided affection ,i may render to you without any danger of offence1 or thought of division2 especially since this form of writing is ,apostolical1 so that either one may write to many as ,paul to the ,galatians1 or two to one1 as we read1 ,paul a prisoner of ,jesus ,christ1 and ,timothy our brother1 unto ,philemon4 ,health to you2 love me and pray for me1 for ,i love you4 ,,letter ,,lxxxviii4 ,a ,,friendly letter of commendation of ,priscus4 ,,ambrose ,,to ,,atticus4 #a4 ,,you entrusted my friend ,priscus with a letter1 which he delivered to me1 and ,i now give mine in turn to ,priscus4 ,continue to love ,priscus1 as you do1 and even more than before2 this ,i advise1 because ,i also value my ,priscus highly4 ,for ,i feel towards him that ancient love1 which from our childhood upwards has grown together with our years2 but it is long since ,i saw him before1 so that not only in name but from so long an interval of time he came to me as truly ,priscus4 ,farewell3 love me your lover1 for ,i also love you4 ,,letter ,,lxxxix4 ,a ,,brief acknowledgement of letters4 ,,ambrose ,,to ,,alypius4 #a4 ,,antiochus1 a man of consular rank1 delivered to me your ,excellency's letter2 nor did ,i neglect to reply to it2 for ,i sent you a letter by my own messenger1 and another occasion having offered1 ,i sent1 if ,i mistake not1 a second4 ,but since the offices of friendship are rather1 ,i think1 to be added to than balanced2 it became my duty1 especially on his return who had laid upon me such a debt of obligation by your letters1 to make some return in the way of my own correspondence1 that so ,i might stand clear with both of you1 and he with you1 bound as he was to bring you back what he had brought from you4 ,farewell2 love me1 who love you4 ,,letter ,,xc4 ,s4 ,,ambrose dwells on the mutual love of himself and ,antonius4 ,,ambrose ,,to ,,antonius4 #a4 ,,you never are silent in regard of me1 nor ought ,i ever to complain of being neglected by your silence1 knowing that ,i am not absent from your thoughts4 ,for since you bestow that which is the most precious1 how can you withhold that which many others receive1 not so much from any habitual affection as from an interchange of civility4 #b4 ,and even from my own feelings ,i can judge in turn of yours1 and these lead me to believe that ,i am never absent from you1 nor you from me1 so closely are our souls united4 ,nor do ,i feel as if we ever required each others' letters1 for ,i daily converse with you as if present in body1 turning towards you my eyes1 my affections1 and all my regards4 #c4 ,in such things as these ,i delight to cope with you2 for1 to speak openly with one who is inseparable from my heart1 your letters make me ashamed4 ,i beg therefore that you will cease to be always returning me thanks1 for my services to you have their highest reward1 if ,i may believe ,i have not been wanting in my duty towards you4 ,farewell2 love me1 for ,i also love you4 ,,letter ,,xci4 ,a ,,graceful letter of affection4 ,,ambrose ,,to ,,his ,,brother ,,candidianus4 #a4 ,,great is the beauty of your language1 but that of your love is still more apparent1 for your letters manifest to me the bright colours of your mind1 blessed and most dear brother4 ,the ,lord give you ,his ,grace and ,blessing1 for in your letters ,i recognize your good wishes rather than my good deserts4 ,for what merits of mine can equal such commendations as yours8 ,love me1 my brother1 for ,i love you4 ,,epistola ,v4 ,a4,d4 #chj4 7,see page #ai47 ,,sententiam abs se in causa ,indici latam defendens1 ,syagrii judicium arguit1 quod legitima in eo forma non servata sit4 ,maximum tragdi auctorem apud se non comparuisse3 ,syagrium inspectionem virgini contumeliosissimam decrevisse1 cum alia1 unde judicari virgo debeat1 suppetant3 inspectionem incertam atque inutilem2 aliud enim obstetricum officium esse2 non ergo hac ratione causam decidendam2 prsertim cum peperisse diceretur ,indicia4 ,in quibus inspectio sit toleranda4 ,syagrium vanam afferre excusationem3 ,maximum vere accusatorem esse4 ,postremo accusatione ac testibus rursus vituperatis1 refertur ,marcellin aliarumque pro ,indicia testimonium1 post quod judicium ,ambrosianum subjicitur4 ,,ambrosius ,,syagrio4 #a4 ,,prospiciendum esse ne de nostro obloquantur judicio carissimi nostri ,veronenses1 propriis texuisti litteris4 ,non arbitror fore1 certe non solent4 ,aut si obloquantur1 de quo obloqui soleant haud dubie liquet3 cum exasperati huc veniant1 pacifici ad te revertantur2 prsertim cum hoc judicium nostrum cum fratribus et consacerdotibus nostris participatum processerit3 tu autem sine alicujus fratris consilio hoc judicium tibi solus vindicandum putaris2 in quo tamen ante judicium prjudicium feceris1 ut puellam ,zenonis sanct memori judicio probatam1 ejusque sanctificatam benedictione1 post tot annos1 sine auctore criminationis1 sine accusatore1 sine professore delationis1 in periculum reatus deducendam arbitrare3 cui invidia esset a vanis1 ab hreticis1 ut ipsi volunt1 a turpibus personis conflata per scelus1 per avaritiam1 per intemperantiam1 qurentibus proprii libertatem flagitii2 ab iis postremo qui domo ejus ejecti atque eliminati forent1 quod discolora opera subtexerent1 quam prima fronte su professionis prtenderant4 ,sidenote3 ,s4 ,matt4 xviii4 #af4 #b4 ,hujusmodi accusatores1 hujusmodi testes in tuo constituebas judicio1 qui neque accusare audebant1 neque delationis se nexu obligare2 atque ita inspectioni adjudicandam constituebas virginem1 quam nullus argueret1 nullus deferret4 ,ubi hc cognitionis solemnitas8 ,ubi talis judicandi formula8 ,si leges publicas interrogamus1 accusatorem exigunt3 si ,ecclesi2 ,duobus1 inquit1 et tribus testibus stat omne verbum3 sed illis testibus qui ante hesternum et nudiustertius non fuerint inimici2 ne irati nocere cupiant1 ne lsi ulcisci sese velint4 ,sidenote3 ,hist4 of ,sus4 #cd sqq4 #c4 ,inoffensus igitur affectus testium quritur2 ita tamen ut accusator prius in medium procedat4 ,ipsi illi presbyteri ,judorum manus suas prius supra caput imposuerunt ,susann1 et accusationem professi sunt1 et pariter addiderunt testimonii auctoritatem1 quam imprudenter populus sub errore positus acceperat3 sed divino judicio per prophetam retexit et redarguit omnipotens ,deus2 ut liqueret omnibus eos velle invidiam prseminare adversum innocentis periculum1 qui deficerent accusationis argumento1 et firmamento probationis1 conjicientes videlicet quod si proccupatis vulgi auribus invidia mentem incesseret1 prjudicium examinand veritatis inferret4 ,etenim cum audita prveniunt1 aurem obstruunt1 animum occupant2 ne probatio desideretur1 ut rumor pro convicto teneatur crimine4 #d4 ,nos igitur accusatorem exegimus1 et auctorem totius scen ,maximum perurgendum arbitrati sumus4 ,verum ille accusationem1 quam studio informaverat1 verbo detulerat1 deseruit professione2 et tamen affectu urgebat1 arte exsequebatur1 sed fugiebat nomine1 quod diffideret probationi4 ,denique sparsis rumoribus1 sed etiam epistolis compositis et destinatis1 qusivit acerbare invidiam delationis3 sed nequaquam opprimi potuit integritas et circumveniri4 ,nam si habuisset probationes1 numquam inspectionem tua sententia flagitavisset4 #e4 ,quid igitur sibi velit1 et quo spectet quod obstetricem adhibendam credideris1 non possum advertere4 ,itane ergo liberum erit accusare omnibus1 et1 cum probatione destiterint1 patebit ut genitalium secretorum petant inspectionem1 et addicentur semper sacr virgines ad hujusmodi ludibria1 qu et visu et auditu horrori et pudori sunt8 ,denique non minima etiam in tuis litteris tentat expressionis verecundia est4 ,qu ergo sine damno pudoris in alienis auribus resonare non queunt1 ea possunt in virgine sine ejus tentari verecundia8 #f4 ,invenisti tibi vile mancipium1 procacem vernulam1 cur non abutaris pudibundo ministerio1 et exponas ejus modestiam2 cum prsertim nihil sanctius in virgine sit1 quam verecundia8 ,non enim sacra virgo ut corpore tantummodo integra sit quritur1 et non ut in omnibus ejus inoffensus maneat pudor4 ,virgo ,domini suis est nixa fulcris ad sui probationem1 nec alienis dotibus eget2 ut se virginem probet3 et nec abditorum occultorumque inspectio1 sed obvia omnibus modestia adstipulatur integritati4 ,non placet ,deo1 quam non suorum gravitas morum probat3 non probatur ,domino1 qu unius obstetricis indiget testimonio1 quod plerumque quritur pretio4 ,ea ergo tibi locuples videtur ad fidem1 qu et redimi et falli potest2 ut excuset ream1 et crimen tegat1 aut nesciat1 et non possit flagitium deprehendere8 #g4 ,neque vero illud justum arbitror1 quod tuis comprehendisti litteris1 quia nisi inspecta fuerit1 integritas periclitetur1 et incerto sui fluctuet4 ,ergo omnes qu inspect non sunt1 periculum subierunt pudoris8 ,ergo et qu nuptur sunt1 prius inspiciantur1 ut nubant probatiores8 ,ergo et qu veland sunt1 prius subjiciend sunt hujusmodi adtrectationi2 non enim visitantur1 sed adtrectantur3 et rectius secundum tuam sententiam inspicitur non probata1 quam consecrata4 #h4 ,quid1 quod etiam ipsi archiatri dicunt non satis liquido comprehendi inspectionis fidem1 et ipsis medicin vetustis doctoribus id sententi fuisse8 ,nos quoque usu hoc cognovimus1 spe inter obstetrices obortam varietatem1 et qustionem excitatam2 ut plus dubitatum sit de ea1 qu inspiciendam se prbuerit1 quam de ea qu non fuerit inspecta4 ,siquidem et proximo id comperimus exemplo3 nam qudam conditionis servilis ,altini inspecta et refutata1 postea ,mediolani non meo quidem jussu1 sed ,nicenti ex tribuno et notario domini vel patroni sui voluntate visitata est a peritissima et locupleti femina hujusmodi artis2 et cum simul ista suppeterent1 ut neque paupertas obstetricis suspectam faceret fidem1 neque indocilitas imperitiam1 tamen adhuc manet qustio4 #i4 ,quid profuit igitur eam inspici1 cum damnatio maneat8 ,nam ut quisque voluerit1 aut imperitam medicam1 aut redemptam asseret2 ita sine effectu ullo injuria inspectionis est4 ,quid deinde fiet8 ,quotiescumque emerserit1 qui non credat1 toties virgo adtrectabitur8 ,nam si umquam se visitandam abnuerit1 secundum adsertionem tuam de crimine confitebitur4 ,et facilius est ut refutet1 quod numquam fecerit1 quam quod fecerit4 ,variabuntur igitur obstetrices1 ne suspect aliqua repetatur grati4 ,erit itaque inter plures1 quamquam paucarum etiam in magnis urbibus hic usus medendi sit1 erit1 inquam1 vel malevola1 vel imperita1 quam pudoris claustra prtereant1 et per imperitiam integro notam affigat pudori4 ,vides in quod periculum inducas virginalem professionem1 dum obstetricem adhibendam putas2 ut jam non solum verecundi su dispendio1 sed etiam obstetricis incerto periclitetur4 ,sidenote3 ,gen4 xxxv4 #ag4 ,sidenote3 ,ib4 xxxviii4 #bg4 ,sidenote3 ,ex4 i4 #ae sqq4 #aj4 ,nunc consideremus quod obstetricis officium sit4 ,legimus etiam in veteri ,testamento obstetrices1 sed non inspectrices2 denique ad parturientes ingrediebantur1 non ad virgines2 ut partus susciperent1 non ut pudorem examinarent4 ,unde et obstetrices dict1 eo quod obsistant dolori1 vel certe pignori1 ne laxatis uteri genitalibus claustris1 in terram defluat4 ,secundo et tertio loco in ,scripturis invenimus obstetrices adhibitas3 sed ubique partui1 nusquam inspectioni4 ,primo ubi ,rachel parturit1 deinde ubi ,thamar parit1 tertio ubi necandos mares ,pharao mandat ,hebrorum obstetricibus2 quando responderunt ill1 non eo more ,hebras feminas parere1 quo pariunt gypti3 sed ,hebras prius parere1 quam introeant obstetrices ad eas4 ,qui locus ut superiori utilis ad ,hebrorum salutem2 ita reliquo confragosus ad obstetricum fidem1 qu didicerunt mentiri pro salute1 et fallere pro excusatione4 #aa4 ,quid igitur suspecta et dubia captamus2 cum majora sint alia examinand veritatis documenta et testimonia1 in quibus expressiora insignia vel temerati pudoris sint8 ,quid enim est quod magis publicum sit1 quam offensa pudoris1 et defloratio virginitatis8 ,nihil profecto quod magis se prodat1 quam castitatis dispendium4 ,tumescit alvus1 et incedentem ftus sui onera gravant2 ut prtermittamus alia1 quibus se vel tacita prodit conscientia4 ,sidenote3 ,gen4 iii4 #af4 ,sidenote3 ,isa4 xiii4 #h1 #i4 #ab4 ,at forte sterilitatis obtentu abscondi in aliquibus possit flagitium4 ,hic vero cum editus partus et expositus1 vel necatus1 7dum invidi magis1 quam probationi consulitur17 dissipatus sit per aures universorum1 strangulata est libertas calumniarum1 si peperit4 ,nempe ,veron fuit1 visebatur frequenter a virginibus et mulieribus2 in honore enim semper erat4 ,visebatur et a sacerdotibus propter pudiciti reverentiam1 et gravitatis speculum4 ,quomodo ergo potuit occulere crimen1 quod se vel specie sui proderet8 ,quomodo texit uterum8 ,quomodo non refugit adspectum mulierum1 oculos salutantium8 ,quomodo parturiens vocem repressit8 ,sed hoc non patitur dolor3 denique ,scriptura hos maximos dicit dolores1 qui sunt parturientis4 ,sic enim inquit1 ,dies ,domini subito venit1 et improvisus adest1 ut dolor partus1 qui intercludit omnia effugia delitescendi4 ,sidenote3 ,s4 ,luke i4 #bd4 ,sidenote3 ,s4 ,matt4 i4 #ah4 #ac4 ,hc est verior documentorum fides1 quam erubescunt et mulieres4 ,denique ,elizabeth occultabat se mensibus quinque2 eo quod sterilis conceperat in senectute4 ,his signis et ipsa ,mari virginitas apud ignaros mysterii probri suspectabatur4 ,unde et ,joseph1 cui desponsata erat ,virgo1 suspectum habebat vitium1 dum adhuc nesciret ,dominic incarnationis sacramentum4 #ad4 ,quid ergo1 negamus inspiciendas virgines8 ,interim quod nusquam legerim1 non adstruo1 nec verum arbitror4 ,sed quia pleraque ad speciem facimus1 non ad veritatem2 et erroris gratia complura frequenter prtendimus1 7sunt enim qui nesciant recte facere1 nisi metu pn17 relinquamus hoc illis1 quas non verecundia revocat a lapsu1 sed solus injuri deterret metus3 apud quas nulla cura pudoris et castitatis gratia1 sed pn timor est4 ,relinquamus vernaculis1 quibus formido est deprehendi magis1 quam peccasse4 ,absit a virgine sacra1 ut obstetricem noverit3 partus putatur1 et remedium doloris ducitur1 non examen pudoris4 ,relinquamus etiam illis1 si qu gravibus appetit calumniis1 oppress testimoniis1 strangulat argumentis1 ad id confugiant1 ut se offerant inspectioni1 quo vel corporis probetur custodia2 si tamen deprehendi potest1 in quibus nutat pudoris gratia1 et disciplina integritatis4 ,male tamen se habet causa1 ubi potior est carnis quam mentis prrogativa4 ,malo morum signaculo1 quam corporis claustro virginitatem exprimi4 #ae4 ,jam illud prclarum1 quod scripsisti insinuatum tibi a quibusdam quod nequaquam tibi communicarent1 si eam sine visitatione suscipiendam crederes4 ,ergo judicandi accepisti formulam4 ,quales illi1 qui volunt prscribere sacerdotibus quid sequi debeamus8 ,liberavimus itaque te a cognitionis gravissim necessitate1 ne necesse haberes formulam mandatam exsequi4 ,quid nobis futurum est1 qui eorum studiis non obtemperavimus8 ,sidenote3 ,s4 ,luke i4 #bh4 ,sidenote3 ,hist4 of ,sus4 #ae sqq4 #af4 ,sed tamen scio illic plerosque esse1 qui timeant ,dominum4 ,nam et hic vidimus dudum1 et illic esse comperimus1 qui compositam hanc querantur calumniam3 quos aiunt eo offensos favisse ,maximo1 quod ista virgo non circumeat domos1 nec eorum matronas salutet atque ambiat4 ,quid igitur fiet1 quomodo tanto eam exuemus crimine8 quomodo persuadebimus ut cultus adsumat novos1 suos exuat8 ,grave flagitium virginem intra secreta domus degere1 claudi penetralibus suis6 ,sic certe lectio docet ,mariam domi repertam1 cum ad eam ,gabriel ,archangelus venisset4 ,susanna fugiens turbarum inducitur4 ,denique cum se lavaret1 paradisum claudi jubebat4 ,quid autem prstantius1 7prsertim in virgine1 cujus prcipuum opus verecundia17 quam secretum8 quid tutius secreto1 et ad omnes actus expeditius8 ,munia enim pudoris induit1 non concursationis4 ,sed de aliis videro1 tu nunc mihi respondendum epistol est4 #ag4 ,te miror1 frater1 qui tantopere defendas ,maximum non fuisse accusatorem1 sed parentis dolore doluisse invidiam sparsi rumoris2 cum ille se inimicum et adversarium litigatorem1 proposito jam jurgio1 negare non potuerit adversus sacram virginem judicia adtentavisse3 muroque interjecto1 discretas des uxoris su ac virginis1 divisam germanitatis inter sorores societatem2 aliaque1 quibus doleret quod virgo in agro affinitatis su refugisset consortium4 ,quomodo ergo non accusator1 qui affectum accusatoris jamdudum exercuit1 qui sermone suo accusationem detulit1 aures tuas implevit clamore1 et testes auditionis deduxit1 cognitionem poposcit8 #ah4 ,quamlibet argumentatus1 negare non potuisti quod ad ,indiciam scripseris1 quoniam ,maximus seu impulsu aliorum1 seu dolore proprio crimen grave detulerit4 ,sola hc epistola satis est ad accusationis testimonium2 neque enim te ego tuis ad me datis litteris urgendum putavi1 sed iis lectis quas ad virginem dederas1 adverti diversum esse1 quod ad me scripseras3 et tamen cum epistola tu sibi non convenirent1 consulendum te1 non arguendum putavi4 ,quid igitur sibi vult illa argumentatio1 quia illud detulerit1 quod ad me scripseras1 delatam videlicet eam in turpi crimine2 ita ut editum et obrutum partum dici adserat8 ,quasi vero istud ad ,indiciam1 non ad me scripseris4 ,illa ubi audivit litteris tuis ,maximum subduci accusationi1 litteras tuas protulit1 quibus eum criminis delatorem probavit3 ad me datas non legerat1 nec quid haberent1 sciebat4 ,sidenote3 #a ,kings xxi4 #aj4 ,hist4 of ,sus4 #ae sqq4 ,s4 ,matt4 xxvi4 #ei1 #fj4 #ai4 ,ego autem exhorrui a primo calumniam1 quia advertebam non crimen intendi1 sed injuriam virginis desiderari1 cujus inspectio et visitatio postulabatur1 non aliquod flagitium deferebatur4 ,quis enim istud a principio fraude compositum nequaquam sibi congruere et convenire non arbitraretur8 ,cucurrisse mulieres viles ad monasterium1 jactasse partum virginis1 et necem pignoris1 de monasterio rumorem per populos sparsum1 eumque affluxisse in aures novi affinis ,maximi1 ab ipso interpellatum episcopum1 dimissas eas qu dixisse ferebantur1 atque in fugam coactas1 ut apud nos patuit3 eos qui audisse se dicerent1 ad ,ecclesiam vocatos prodisse ,renatum et ,leontium1 duos illos iniquitatis viros1 quos apposuit ,jezabel1 redarguit ,daniel1 subornavit ,judorum populus2 ut auctorem vit su falso appeterent testimonio4 ,qui tamen cum simul composuissent flagitium1 simul ingressi essent viam1 et ne quid prteream a juncti ,maximo1 comitantibus1 ut dixit ,leontius1 iis qui illum rumorem sparserant2 tamen ubi in meo adstiterunt judicio1 cum primo de origine caus qurerem1 diversa et distantia prompsere1 non locorum separati1 sed mendaciorum divortio4 #bj4 ,cum igitur sibi ipsi non convenirent1 ,mercurium et ,leam vilissim conditionis et detestabilioris nequiti personas amandavissent1 aufugisset ,theudule1 non ignara objiciendi sibi facinoris1 quod ante lectum ,renati sola cubitavisset1 ancilla presto esset alia1 qu stupro ejusdem ,renati se diceret coinquinatam2 die ipso1 qui dictus erat cognitioni1 subtraxerunt se episcoporum conventui2 licet etiam pridie subito se profecturos idem ,renatus clamaverit4 #ba4 ,unde ego judicio prscripsi diem1 et tamen nullo accusante1 nullis testimoniis perurgentibus1 insinuavi sanct sorori quod peteres coram ipsa inspici et visitari memoratam virginem4 ,at illa sancte inspectionem quidem recusavit1 sed testimonium non declinavit1 dicens nihil se in ,indicia comprehendisse1 nisi quod esset virginalis pudoris et sanctitatis3 habitasse eam ,rom in domo nostra1 nobis absentibus1 nulli eam se vitiorum familiaritati dedisse1 optare cum ea sibi a ,domino ,jesu partem reservari in regno ,dei4 #bb4 ,paternam quoque filiam nostram interrogavi1 quod ab ea numquam soleat discedere1 cujus caritas vit hujus testimonium est4 ,itaque etsi quod injurata diceret1 fidei sacramento conferendum foret2 sub obstestatione tamen professa est alienam criminis quo appetebatur1 nec quidquam in ea scire se bon vacuum conversationis4 #bc4 ,nutricem quoque liber conditionis interrogavimus1 cui et status haudquaquam degeneri servitio obnoxius libertatem vera fatendi daret1 et fides atque tas ad veritatem adstipularetur1 et officium nutricis ad cognitionem secreti4 ,ea quoque nihil se indecorum vidisse1 nihil sibi quasi parenti commissum a virgine aliqua dignum reprehensione4 #bd4 ,his moti1 ,indiciam inoffensi virginem muneris pronuntiavimus3 ,maximum autem et ,renatum et ,leontium ita involvit sententia1 ut ,maximo1 si errorem emendaret1 spes reditus reservaretur2 ,renatus autem et ,leontius excommunicati manerent1 nisi forte probata sui pnitentia1 et hujus facti diuturna deploratione1 dignos se prberent misericordia4 ,vale1 frater1 et nos dilige2 quia nos te diligimus4 ,,epistola ,,vi4 ,a4,d4 #chj4 ,,cum ,syagrio quod ,indiciam contumelios inspectioni sententia sua addixisset1 ,ambrosius amice expostulat2 eique atrocissimam ultionem1 quam ,israelit ob violatam in levit uxore castitatem repetiverunt1 ante oculos ponens1 totam rei seriem eleganter describit4 ,,ambrosius ,,syagrio4 #a4 ,,qu sint in nostro judicio decursa1 comperta retines2 et ideo nunc quasi anim portionem convenio me1 habens apud te pro castitatis contumelia familiarem et dolentem querelam4 ,itane oportuit inoratam atque inauditam virginitatis causam adjudicari1 ut non possit absolvi8 ,hoc est1 nisi sua injuria1 nisi ab honesto pudore traducatur ad indecoram sui corporis oblationem1 grande videlicet relatura sui testimonium1 ut exponatur ludibrio1 et procacitatis notetur4 ,hanc igitur prrogativam detulisti integritati1 hujusmodi honorificentiam1 qua se lacessiri aut invitari gaudeant1 qu hoc munus recipiendum putant2 ut amittant libertatem communis adsertionis1 nec se jure tueantur vel sanct legis1 vel publico1 ut non accusatorem exigat1 non arcersitorem urgeat3 sed impudentiam solam induat1 ac sese projiciat ad injuriam8 ,sidenote3 ,judg4 xx4 #a sqq4 ,sidenote3 ,ib4 #dg4 #b4 ,non ita majores nostri despicabilem habebant castimoniam1 cui tantum deferebant reverenti1 ut bellum adversum temeratores pudiciti suscipiendum putarent4 ,denique tantum fuit ultionis studium2 ut omnes tribules de ,benjamin tribu extinguerentur1 nisi sexcentos qui bello reliqui forent natura editioris loci defendisset2 sic enim lectionis divin serie expressum tenetur1 cujus tenorem recensere congruit4 ,sidenote3 ,ib4 xix4 #a sqq4 #c4 ,levites vir animo major quam opibus1 habitabat in partibus montis ,ephrm2 ei quippe tribui sortito obtigerat locus in possessionem terr datus pro funiculo hereditatis4 ,is sibi accepit jugalem de ,juda ,bethleem4 ,et ut se habent prima copularum exordia1 ardebat juvenculam immodica animi cupiditate3 simul quia similibus ejus non fungebatur1 exardescebat magis magisque possessione1 atque immane quantum exstuabat4 ,unde quia nihil referebatur ex parte adolescentul1 vel levitate amoris1 vel vi doloris1 quod haud quaquam mercede pari secum decerneret1 cum eadem expostulabat4 ,hinc frequens jurgium3 quo mulier offensa1 claves remisit1 domum revertit4 ,sidenote3 ,judg4 xix4 #c sqq4 #d4 ,at ille amore victus1 qui quod speraret non habebat aliud2 cum quartum jam mensem fluere cerneret1 eo contendit1 fretus quod consilio parentum emolliretur animus adolescentul4 ,occurrit pro foribus socer1 generum introduxit1 filiam reconciliavit2 et ut ltiores dimitteret1 triduo tenuit1 quasi repararet nuptias3 ac volenti abire1 quartum quoque diem comperendinavit1 prtenta humanitatis specie1 moras innectendo4 ,pari modo cum etiam quintum diem vellet adjungere superioribus1 et jam nov deessent caus morandi1 paterno tamen affectu retinend fili desiderium non deforet1 promissam profectionis copiam distulit in meridiem ut viam cibo curati adorirentur4 ,post epulas quoque volens dilationem adtexere1 eo quod jam vesper appropinquaret1 generi precibus1 gre licet1 tamen adquievit4 ,sidenote3 ,ib4 #aj sqq4 #e4 ,ille iter suum perrexit ltus animi1 quod dilectam sibi recuperavisset4 ,qui uno comitati servulo1 cum jam declinaret dies1 festino viam celerabant gradu4 ,mulier vehebatur jumento1 viro nullus sensus laboris1 qui fructu desiderii1 simul et vario mulieris ac vernaculi sermone viam levaret4 ,denique ubi ,hierosolymam appropinquarunt1 qu triginta stadiis aberat1 quam tunc temporis ,jebusi tenebant2 suggessit puer deflectendum in civitatem1 quia sub noctem suspecta essent etiam illa1 qu tutiora sunt1 cavendaque tenebrarum ambigua2 maxime quia locorum incol non essent de filiis ,israel4 ,et ideo prvertendum ne quid adversa studia gerentes insidiarum inferrent1 obscuro noctis dolum qurentibus ad perpetrandum facinus satis opportuno4 ,sed domino ejus haudquaquam placuit sententia1 ut inter alienigenas hospitio succederent2 cum ,gaba et ,rama non longe abessent civitates ,benjamin4 ,itaque prvalens sententia1 posthabuit servuli suggestionem2 quasi ex conditione consilium stimaretur1 et non consilio quamvis infima conditio allevaretur4 ,et jam sol in occasu erat3 denique vix occurrit1 cum jam urgeretur vespere in civitatem succedere4 ,sidenote3 ,judg4 xix4 #ae sqq4 #f4 ,gabaonit incolebant locum1 inhospitales1 immites1 intolerabiles2 omnia tamen tolerabiliores1 quam si aliquem hospitio recepissent4 ,denique commodius huic viro levit cesserat1 si in ,gabaa hospitium non reperisset4 ,verum ne quid deesset offensionis1 primo ingressu diversorium non reperit3 et cum in publico situs1 alienam misericordiam imploraret1 offendit advenientem ex agro senem1 quem vesper ex opere agresti compulit nocte decedere4 ,et cum esset ei conspicuus1 rogatus quo iret1 et unde adventaret1 respondit3 ,de ,bethleem ,juda revertor1 contendo ad montem ,ephrm1 et mulier est mecum3 sed ecce huc diverti1 et nemo est qui hospitio recipiat1 et requiescendi usum ministret4 ,non quo cibi aut potus sibi1 aut pecori pabulorum esset indigentia1 sed tecti hospitio prohiberentur3 prsto esse illa1 nudum tecti hospitium desiderari4 ,ad ea senior benigne satis et placide3 ,pax1 inquit1 tibi3 et succede hospes pariter et civis2 nam et mihi origo de montis ,ephrm partibus1 et hic hospitalis habitatio3 sed tempore diuturno incolatus sedes fundavit4 ,itaque receptos domicilio ministerio sui et subsidiis hospitalibus juxta fovit4 ,sidenote3 ,ib4 #bb4 #g4 ,hortabatur ad ltitiam senior1 et frequentioribus provocabat poculis1 ut vino aboleret curarum oblivia2 cum subito circumsistunt eos ,gabaonit1 juvenes ad omnem projecti libidinem1 nihil pensum ac moderatum habentes3 quos forma mulieris illexerat1 et in omnem amentiam prcipitabat2 capti enim ejus decore1 et per senectutem hospitis1 atque infirmitatem subsidii1 accepta spe potiundi1 poscunt mulierem1 et pulsant januam4 ,sidenote3 ,ib4 #bc1 #bd4 #h4 ,itaque egressus senior rogabat eos1 ne hospitales mensas turpi flagitio fdarent1 et reverendum jus etiam indomitis barbararum gentium nationibus violandum arbitrarentur3 contribulem illum sibi1 ,israelitem virum legitimi thori subnixum copula non sine indignatione clestis arbitri tanta affici contumelia4 ,quod ubi parum procedere advertit1 esse sibi filiam virginem adjecit1 illam se offerre majore parentis dolore1 sed minore grati hospitalis dispendio3 publicum flagitium privato dedecore tolerabilius habere4 ,at illi exagitati stu furoris1 et inflammati incentivo libidinis1 eo amplius ardebant formam juvencul1 quo magis negabatur4 ,et justiti exsortes ridebant verba quitatis1 filiam senis1 quia minore invidia sceleris offerebatur1 despectui habentes4 ,sidenote3 ,judg4 xix4 #be sqq4 #i4 ,itaque cum pi nihil proficerent preces1 et seniles frustra hospes manus tenderet1 desperato prsidio1 rapitur mulier1 et per totam noctem injuri impletur4 ,at ubi lux finem intemperanti dedit1 januam hospitalem repetit1 non quo viri conspectum exposceret1 quem magis declinandum putaret1 contumeli pudore miserabilis3 sed ut affectum viro referret1 qu castitatem amiserat1 et contumeli su funus lamentabili specie ante januam hospitalem exponeret4 ,egressus itaque levita1 cum jacentem invenisset1 arbitratus quod verecundia vultum nequaquam adtollere auderet1 consolari cpit3 quia non voluntate1 sed invita tant injuri succubuisset3 hortari adsurgere1 et secum repetere domum4 ,sed ubi nullum responsum referebatur1 quasi quiescentem majore voce e somno excitare4 ,sidenote3 ,ib4 #bh4 ,sidenote3 ,ib4 #bj sqq4 #aj4 ,verum ubi mortis suprem patuit fides1 impositas jumento reliquias domum pertulit1 et divisos artus mulieris in partes duodecim misit per singulas tribus ,israel4 ,quo commotus universus populus convenit in ,massephat1 atque ibi querela per levitam cognita1 omnes in bellum exarsere1 statuentes neminem virorum fas esse in tabernaculum succedere1 priusquam de tanti sceleris auctoribus ultio capesseretur4 ,animis itaque ruebant in prlium2 sed consilium prudentiorum prvertit sententiam1 non temere confligendum bello cum civibus1 sed prius verbis experiendum de flagitio1 et decernendum conditionibus pro delictis3 neque justum videri1 ut paucorum sceleris pretium ad omnes perveniret1 et privata adolescentium peccata statum salutis public labefactarent4 ,itaque miserunt viros1 qui denuntiarent ,gabaonitis1 ut tanti reos flagitii offerrent3 sin autem1 cognoscerent non minoris esse criminis tantum facinus defendisse1 quam exercuisse4 ,sidenote3 ,judg4 xix4 #ae sqq4 #aa4 ,verum illis superba referentibus1 consilia pacis bello mutata4 ,neque primo aut secundo conflictu cum plurimi a paucis afflictarentur1 cedendum ,israelit adversis prliis stimarunt2 quadringenta enim millia virorum bellantium adversum vigintiquinque millia ,benjamin tribus1 et septingentos ,gabaonitas expertos belli juvenes decertabant4 ,et cum sinistra sorte duo sibi jam cecidissent prlia2 animi tamen promtus haudquaquam deposuit ,israel vincendi fiduciam1 et ulciscendi prsumtam spem4 ,sidenote3 ,ib4 #bf sqq4 #ab4 ,sed quia causa numeroque prstantiores1 inferiores pugn eventu pedem retulerant1 divinam offensam rati1 jejunio et fletu maximo reconciliationem grati clestis affectavere4 ,itaque orata ,domini pace1 acriores in bellum revertuntur2 ut pote quibus oraculum animos dederat1 spem accumulaverat4 ,et simulato a fronte quod cederetur1 ac dispositis per noctem insidiis a tergo urbis1 in qua locata erat manus hostium2 dum hi cedunt1 et illi sectantur1 invadendi urbem vacuam facta copia1 et mox admoto statimque adulto incendio1 flammarum fragor atque stus furens capt urbis speciem manifestarunt4 ,quo et suis fracti animi1 et erecti hostium4 ,nam et ,benjamin viri clausos se et circumventos rati1 priusquam a tergo invaderentur1 dispergere sese1 atque in desertum fugere cperunt2 et contra ,israel gemino agmine urgere eos1 ac palantes persequi4 ,sidenote3 ,ib4 #ce sqq4 #ac4 ,csa itaque vigintiquinque millia1 id est1 omnes fere de viris ,benjamin1 prter sexcentos1 qui arrepto scrupe rupis munimento1 partim loci ingenio et subsidio natur1 partim desperatione victoribus terrori fuere4 ,nam secund res cautionis admonent3 in adversis ultio pro victoria habetur4 ,nec feminarum numerus tanti discriminis exsors fuit3 sed omnis tribus ,benjamin muliebris sexus cum pueris et puellis1 omnique tate gladio aut igne extinctus2 sacramentumque additum1 ne quis tribus illius viro filiam suam in uxorem daret1 quo reparandi nominis omnis aboleretur successio4 ,sidenote3 ,ib4 xxi4 #b1 #c4 #ad4 ,belli finis simul atque ir factus1 et furor in pnitentiam vertit3 armisque positis1 in unum convenientes viri ,israel fleverunt fletum magnum1 et celebrarunt jejunium1 dolentes unam tribum perisse ex fratribus1 atque extinctam populi sui validam manum3 jure quidem pro delicti pretio bellatum adversum propugnatores flagitiorum1 sed misere in sua populum conversum viscera1 et bello civili utrumque afflictum4 ,lacrymarum effusio movit passionem animi1 et affectum perpulit1 sviti ratio successit3 missique legati ad sexcentos illos ,benjamin viros1 qui per quatuor menses edito se prruptarum tuebantur rupium1 aut deserti indigentia1 qu multitudini obsidentium periculo foret1 deploraverunt communem illam rumnam1 quod illi contribules1 isti cognatos et socios amisissent2 sed tamen non penitus interceptam reparand tribus successionem1 consulere se in medium quomodo et sacramenti fides sibi constet1 et tribus una nequaquam a corpore avulsa intercidat4 ,sidenote3 ,judg4 xxi4 #d sqq4 #ae4 ,altari itaque posito1 reconciliationis et pacis oblatum sacrificium4 ,et quia ,jabis ,galaad populus erat pn et maledicto obnoxius1 7obstrinxerat enim se omnis ,israel magno sacramento1 ut si quis non ascendisset cum eo ad puniendum flagitium1 morte moreretur17 duodecim millia bellatorum directa3 ut et viri omnes et mulieres ferro extinguerentur1 solas virilis thori exsortes reservarent adolescentulas4 ,interfectis itaque omnibus ,jabis ,galaad1 sol virgines quadringent exitio ceterorum superfuerunt4 ,quas accipiens ,israel1 statuit viros ,benjamin belli metum deponere1 et in conjugium sibi sumere integras vi juxta ac pudoris puellas3 quibus et causa esset apud viros integra1 quod nemo suorum adversum eos bellum susceperat3 et caritatis gratia1 quia propter eos supremo supplicio erept forent4 ,hoc igitur modo quadringentis juvenibus qusita copularum consortia sunt4 ,sidenote3 ,ib4 #af sqq4 #af4 ,sed quia ducenti numero supererant1 quibus jugales deerant1 iis quoque sine fraude sacramentorum consultum accepimus4 ,die festus in ,silo quotannis celebrabatur4 ,ibi exsultare solit virgines1 et choreas ducere in honorem religionis3 ali prire matribus1 et totum iter agmine viantum repleri4 ,dixit unus ex senioribus3 ,si ducenti illi tribus ,benjamin viri intra vineas siti excubias tenderent1 donec se omnis feminea turba effunderet1 et surgentes ex vineis unusquisque quam occursus dederit1 uxorem sibi vindicaret1 fraudi id nequaquam futurum2 populum etenim favere reparand tribus successioni1 propter sacramentum impertire non posse filiarum suarum societatem3 neque tamen contra sacramentum videri1 si prohibendum non putaret2 quia sacramento neque cogendi1 neque prohibendi necessitas imposita videretur3 illos sibi sine metu consulere oportere4 ,sane si puellarum parentes vindictam efflagitarent1 partim prece1 partim etiam retorquendo in ipsos invit culpam custodi1 sese revocaturos2 quia cum scirent ,benjamin viros exsortes esse jugalium1 cum filiabus processerint3 dignam sane tribum jam non pna1 sed misericordia3 satis dure svitum in eos1 et debellatam corporis sui partem3 immoderatius exarsisse plebem1 ut successionem domesticam extingueret1 atque ex suis necaret3 placere ,deo non perire populo tribum1 neque pro una muliere tam acerbe consuli4 ,sidenote3 ,judg4 xxi4 #bc4 #ag4 ,probaverunt consilium ,israelit3 exsequuti sunt viri ,benjamin1 et dispositi in vineis loco opportuno et tempore1 plenas feminei agminis vias occupaverunt4 ,prbuit illis festum nuptiarum religionis solemnitas4 ,avuls de complexu patrum fili1 tanquam in manum ab ipsis parentibus tradebantur1 et velut pactam e gremio matris non abduci1 sed prodire arbitrareris4 ,ita tribus ,benjamin pene intercepta atque extincta brevi floruit1 documentum exhibens1 quod magno exitio sit insolentibus vindicta pudiciti1 et ls castitatis ultio4 ,sidenote3 ,gen4 xii4 #ag4 #ah4 ,nec hoc solo loco1 sed plerisque ,scriptura hoc docet4 ,nam et in ,genesi legimus exercitum qustionibus regem gypti ,pharao1 quod ,saram adtentavisset2 et tamen alienam esse uxorem nesciebat4 ,sidenote3 ,s4 ,luke xx4 #cf4 #ai4 ,est igitur ,domino castitatis tuend voluntas1 quanto magis est defensand integritatis8 ,unde nulla debet virginibus sacris irrogari injuria2 qu enim non nubunt1 et qui uxores non ducunt1 habentur sicut ,angeli ,dei in clo4 ,et ideo clesti grati non inferamus corporalem contumeliam2 quoniam potens est ,deus1 quem nec prvaricatio prtereat1 et moveat accepti sibi muneris et consecrat virginitatis acerba et gravis contumelia4 ,vale1 frater1 et nos dilige3 quia nos te diligimus4 ,,index4 ,a ,,aaron ,called by ,god to the ,priesthood1 #cgc4 ,a pattern for ,bishops and ,priests1 ib4 ,took precedence of ,moses as ,priest1 #djd4 ,why he took the rings and ear-rings of the people1 #cgc4 ,the meaning of his rod budding1 #ah1 #bgj1 #cgf4 ,abel ,why his offering was accepted1 #bcj4 ,abraham ,ministered to his guests with his own hand1 #c4 ,his belief silenced the superstition of his countrymen1 #cbj4 ,the greatness of his faith1 #def4 ,and trust in ,god1 #cdi4 ,his ready obedience1 #dgb4 ,how he saw ,christ's day1 #dbc4 ,all ,christians his children1 #dee4 ,absolution ,follows on confession1 #bej4 ,abstinence ,the excellence of it1 #cff4 ,see ,temperance4 ,abundantius ,bp4 of ,trent1 #cc4 ,condemns ,palladius1 #ed4 7,in p4 #fj4 is called ,bishop of ,brescia47 ,acholius ,brought up in monastic life1 #hd4 ,elected ,bishop of ,thessalonica by the clergy1 at the wish of the people1 ib4 ,ambrose writes a letter on his death1 #hj c4 ,baptised ,theodosius1 #hj4 ,was present at the ,council of ,constantinople1 ib4 ,visited ,ambrose when sick1 #hc4 ,designated ,anysius as his successor1 ib4 ,summoned to ,constantinople on the question of ,maximus' claim to the see1 #gg4 ,adam ,his fall1 #cjd4 ,his greatness before his fall1 #cje4 ,upheld himself till united to ,eve1 #cag4 ,before his fall was clothed with virtue1 after it1 was naked1 #cdh4 ,fasting would have saved him from this nakedness1 #bhf4 ,the serpent that tempted him was sensual pleasure1 #cfc4 ,might have retained his original innocence1 #dcd4 ,fell through pride1 ib4 ,his folly in hiding himself1 #acc4 ,said to be buried on ,golgotha1 #dbc4 ,adoption1 the ,means ,redemption1 #bca4 ,begun now1 perfected hereafter1 ib4 thiopians ,practiced circumcision1 #dbe4 ,africanus ,his victory over ,hannibal appealed to by ,ambrose1 #ajb4 ,agnes ,went gladly to her martyrdom1 #bdg4 ,ahab poor ,naboth rich1 #beb4 ,alani1 the ,conquered by ,valentinian1 #agi4 ,alexander ,a presbyter of ,milan1 #bhf4 ,alexander the great ,calanus' letter to1 #bdf4 ,alexandria ,a church there burnt by the ,gentiles and ,jews1 #bfc4 ,the ,church of1 in full communion with ,milan1 #gc4 ,almachius ,bp4 takes part in the ,council of ,aquileia1 #cc1 #fa4 ,almon1 the river ,worship of ,cybele connected with1 #aaa4 ,alypius ,ambrose replies to a letter of recommendation from1 #dgf4 ,amantius1 ,bp4 of ,nice ,takes part in the ,council of ,aquileia1 #cc1 #fj4 ,his condemnation of ,palladius1 #ef4 ,ambrosia and ,ambrosius ,daughter and son of ,eusebius1 #ccc1 #ccd4 ,ambrose1 ,bp4 of ,milan ,alludes to his election as ,bishop1 #aci4 ,to his endeavours to escape from undertaking the office1 #cgi4 ,praised in the ,emperor's letter about the ,council of ,aquileia1 #cd4 ,celebrated the ,holy ,communion daily1 #acb4 ,praises the ,clergy who do not desert their duties1 #gd4 ,devotes all his goods to the poor1 #acj4 ,pays deference to the ,emperors1 but will not yield to them in the cause of the ,church1 #adc4 ,pleads illness to ,theodosius1 #cbf4 ,visited by ,acholius in his sickness1 #hc4 ,had purposed to be buried under the altar1 where the relics of ,gervasius and ,protasius were placed1 #afb4 ,answers a letter from ,gratian1 and promises him a treatise on the ,holy ,spirit1 #b c4 ,induced him not to listen to claims for the restoration of heathen worship1 #ia4 ,writes to ,valentinian against the same claims1 #hg c4 ,prevents a reply to ,symmachus' memorial1 #aja4 ,alludes to this in addressing ,eugenius1 #cda4 ,relates to his sister the persecutions of ,justina1 #abh c4 ,his sermon on the giving up of the ,basilica1 #aca4 ,another sermon against ,auxentius1 #adb c4 ,introduces the ,eastern chanting and singing of hymns1 #aef4 ,refuses to have his dispute with ,auxentius settled in the ,consistory before the ,emperor1 #acg c4 ,finds the relics of ,gervasius and ,protasius1 #aeh4 ,his sermon on the subject1 #aei4 ,a second sermon on the same subject1 #afb4 ,mentions the healing of a blind man1 and other miracles1 #aeh1 #afc4 ,writes to the ,bishops of milia to settle disputes about the time of keeping the ,easter festival1 #aff4 ,alludes to his first embassy to ,maximus in behalf of ,justina and her son1 #agh4 ,writes an account of his second embassy to ,valentinian1 #agf c4 ,warns ,valentinian not to trust ,maximus1 #aha4 ,writes to ,theodosius about the burning of the ,synagogue at ,callinicum1 #bcg c4 ,preaches on the subject1 #bfi c4 ,prevails with ,theodosius to withdraw his sentence1 #bgi4 ,replies to ,siricius' letter against ,jovinian in the name of the ,council of ,milan1 #bhb4 ,writes to ,theodosius after the ,massacre at ,thessalonica1 #cbd c4 ,boldly bids him repent1 #cbg4 ,refuses to admit him to communion till he does1 #cbh4 ,writes to ,theodosius on the death of ,valentinian the #bnd1 #cca4 ,his letter on the dispute between ,evagrius and ,flavian as to the succession to the see of ,antioch1 #ccf4 ,writes to ,eugenius1 #cda c4 ,recounts his efforts against the restoration of heathen rights1 #cdb4 ,writes to the ,church at ,vercellae when troubled by disputes1 and unable to elect a ,bishop1 #ceg c4 ,ambrose usually writes with his own hand1 #cab4 ,mentions his ,hexemeron1 #bhg4 ,his work on ,paradise1 #cjb4 ,gives ,vigilius an outline of the teaching he should give as ,bishop1 #aad4 ,gives an account of his discussion with an ,apollinarian1 #cjf c4 ,ammianus ,one of the ,bishops of ,macedonia1 #hj4 ,anatolius ,one of the ,bishops of ,macedonia1 #hj4 ,angels ,guard ,christ's servants1 #adf4 ,are grieved to be ministers of vengeance1 #bbg4 ,anna ,an example of the blessedness of widowhood1 #bhe4 ,antioch ,schism in the ,church of1 #ga4 ,synod of ,capua deals with it1 #ccf4 ,anysius ,succeeds ,acholius as ,bishop of ,thessalonica1 #hc4 ,ambrose writes to him on his appointment1 #he4 ,apame ,concubine of ,darius1 #bch4 ,aper ,a presbyter1 subscribes the letter of the ,synod of ,milan to ,siricius1 #bhg4 ,apollinarian heresy ,alluded to1 #gh4 ,an account of ,ambrose's dealing with one who maintained it1 #cjf c4 ,that ,christ was perfect ,god and perfect ,man to be maintained against them1 #caf4 ,apostles ,first-fruits of the ,lord1 #bcj1 #bca4 ,enlightened to interpret ,holy ,scripture1 #ahh4 ,apostles' ,creed ,mentioned1 #bhd4 ,aquila ,his version mentioned1 #dca4 ,aquileia1 ,council of ,its ,acts1 #cb-fa4 ,the occasion of it1 #ca4 ,its letter to the ,bishops of ,gaul1 #fa4 ,letters to the ,emperors1 #fb1 #fg1 #gj4 ,arabians ,used circumcision1 #dbe4 ,ariminum1 council of ,at first condemned ,arius1 afterwards was misled1 #ada4 ,called ,christ a creature1 #aeb4 ,arian heresy ,refuted at the ,council of ,aquileia1 #cb-fc4 ,a ,church claimed for the ,arians at ,milan1 #abh4 ,the troubles arising thence1 #abi c4 ,s4 ,ambrose preaches against them1 #adc c4 ,refuses to believe the evidence of miracles1 #afe4 ,called ,christ a creature1 #ada4 ,arius ,denied to the ,son the titles given to the ,father1 #fd4 ,his letter read at the ,council of ,aquileia1 #ea c4 ,ark of the ,covenant ,interpretation of1 #ah4 ,artemius ,a bishop at the ,council of ,aquileia1 #cc1 #fa4 ,athanasius ,his authority appealed to1 #gf1 #gi4 ,attalus1 a presbyter ,condemned by the ,council of ,aquileia1 #fe4 ,signed the ,nicene formula1 #ej4 ,auxentius1 ,arian bishop at ,milan ,challenges ,ambrose to arbitration1 #acg4 ,ambrose will meet him in a ,synod1 #ada4 ,preaches against him1 #adc c4 ,auxentius came from ,scythia1 #aeg4 ,formerly called ,mercurianus1 ib4 ,contemns ,christian ,baptism1 #aeg4 ,avarice ,perverts men's judgments1 #aj4 ,see ,covetous4 ,b ,,balaam ,his history commented on1 #cai c4 ,his words prophetic of ,baptism1 #cba4 ,balance1 the ,of ,god's ,judgment1 #aj4 ,baptism ,is a death to sin1 #cba4 ,the complete redemption of the whole man1 #dbi4 ,john baptised to repentance1 ,christ to grace1 #aeg4 ,typified by the ,red sea1 #aae1 #dbj4 ,faith not sufficient without ,baptism1 #bf4 ,the baptised should be dead to sin1 #cfb4 ,have died with ,christ1 and live again with ,him4 ,baptistery ,s4 ,ambrose teaches in1 #abi4 ,barbatianus and ,sarmatio ,heretics who troubled the church of ,vercellae1 #cfj4 ,disparaged strictness of life1 #cfa4 ,worse than ,epicurus1 #cfb4 ,basilica ,those at ,milan mentioned1 #abh1 #acf1 #aeh4 ,many burnt by ,jews in the reign of ,julian1 #bfb4 ,bassianus1 ,bp4 of ,lodi ,takes part in the ,council of ,aquileia1 #cc1 #fj4 ,his condemnation of ,palladius1 #ee4 ,subscribes the letter of the ,council of ,milan1 to ,pope ,siricius1 #bhg4 ,bassus1 ,bp4 #cdj4 ,bauto ,an officer of rank under ,valentinian1 #agg1 #agi1 #cdb4 ,beershebah ,meaning of1 #chc4 ,bethany ,meaning of1 #dbb4 ,bethlehem ,meaning of1 #dad4 ,mystical interpretation of1 #daf4 ,bishop ,the word ,sacerdos often used of1 #a4 ,instructions for a newly elected1 #e1 #aad4 ,is the pilot of the ,church1 ib4 ,should be filled with ,scripture1 #f4 ,what he should preach1 #g1 c4 ,is a physician of souls1 #ae4 ,the guardian of his flock1 #aae4 ,should extirpate prevailing sins1 #aaf4 ,must be husband of one wife only1 #cge4 ,a pattern of ,christian virtues1 #cgg4 ,able to govern himself1 ib4 ,his unanimous election a proof of the judgment of ,god1 #cei4 ,must speak his mind boldly1 #beg4 ,bishops the proper judges of questions concerning the ,faith1 #ada4 ,and of ,bishops1 #ach4 ,are judges of emperors not emperors of them1 #aci4 ,should not readily appeal to the civil sword1 #ahe4 ,must forbid mixed marriages1 #aae c4 ,lovers of peace except in the defence of the ,church1 #bei4 ,their poverty an excuse for non-attendance at distant ,councils1 #cd1 #ccg4 ,their consecration day their birthday1 #ag4 ,should be chosen for holiness of life1 #cgd4 ,blindness1 spiritual ,how healed by ,christ1 #dfa4 ,body1 the ,to be chastened1 #bdi4 ,bodily sickness sent for the healing of the soul1 #deh4 ,bononia #bed4 ,bonosus1 letter concerning ,probably written by ,siricius1 certainly not by ,ambrose1 #cci4 ,brixillum #bed4 ,c ,,cabillonum 7,chlons-sur-,sane17 #aha4 ,caesar 7see ,emperor47 ,cain ,a warning to ,christians1 #h4 ,calanus ,his letter to ,alexander the ,great1 #bdf4 ,calligonus ,his threats to ,ambrose1 #acg4 ,callinicum ,a synagogue there burnt by the ,christians1 #beg c4 ,camillus ,his victory not due to heathen gods1 #ajb4 ,campania ,a pleasant retreat from the troubles of the world1 #cej4 ,candidianus ,a letter of ,ambrose to him4 ,capua1 synod of ,seeks to settle the disputed succession at ,antioch1 #ccf c4 ,deals with the case of ,bonosus1 #cci4 ,cassianus1 a ,bishop ,takes part in the ,council of ,aquileia1 #cc1 #fa4 ,castulus1 an ,arian presbyter ,seized by the ,christians1 and rescued by ,ambrose' order1 #abi4 ,catechumens ,dismissed after the ,lessons and ,sermon1 #abi4 ,chaldan astrologers ,have no hope in the stars which they watch1 #bcb4 ,charity ,makes men loved by ,god1 #bdb4 ,chastity ,its excellence1 #aje1 #cfh4 7see ,virginity47 ,children1 the three ,their freedom1 #be4 ,christians ,truly free and wise1 #bdb4 ,in ,ambrose's time formed a majority in the ,senate1 #ij4 ,deprived of their common rights by ,julian1 #hi4 ,prospered under persecution1 #ajd4 ,should desire peace1 but not fear persecution1 #acb4 ,christ ,the true ,david1 #caa4 ,almighty1 #ade4 ,how subject1 #bbi4 ,both ,son and ,servant1 #cjg4 ,became a servant for us1 ib4 ,to make us free1 #bdc1 #caa4 ,perfect ,god and perfect ,man1 #cji4 ,was made a curse that we might be blessed1 #aeb1 #cjh1 #cab4 ,came to restore us by ,grace1 #cje4 ,was the true ,melchisedeck1 #cgc4 ,his birth of a ,virgin maintained against ,jovinian1 #bhd4 ,is the ,virgin ,word1 #bad4 ,both ,priest and ,victim1 #cjb4 ,the highest ,example1 #ad4 ,was circumcised to fulfil the law1 #gh1 #c4 ,fasted as a pattern to us1 #cfc4 ,obeyed the law to the full1 #bc4 ,his healings true miracles1 #hj1 #b4 ,wins men by ,his goodness1 #bga4 ,having forgiven1 demands of us forgiveness1 #bgb4 ,why ,he wrote on the ground1 #ahd1 #ahh4 ,desires the pardon of all men1 #ahi4 ,his healing of the blind man interpreted mystically1 #hj4 ,the praises of ,christ the scourge of heretics1 #aej4 ,his words to ,his ,mother from the cross1 #cic4 ,his drinking the vinegar1 #djb4 ,was alone when ,he redeemed the world1 #cah4 ,needed no redemption ,himself1 #bc4 ,nor any to help ,him to redeem it1 #cic4 ,suffered in the flesh1 not in the ,godhead1 #db1 #ajc4 ,died for all men1 #bgb1 #cgc4 ,nailed our sins to ,his ,cross1 #cid4 ,paid the debt which we owed1 #cgc4 ,was the ,rock1 #cij4 ,the ,lamb1 #djj4 ,the ,bridegroom1 #bad4 ,his ,blood the ,cup of ,redemption1 #bb4 ,died and rose again by ,his own power1 #dfc4 ,how the first-fruits from the dead1 #bcj4 ,as ,son of ,man sits at the right hand of ,god1 and we in ,him1 #ddf4 ,sits as ,judge1 #cfj4 ,in what sense ,he does not judge1 #ded4 ,all ,christians are ,members of ,his ,body1 #bgc4 ,united to ,him as ,eve to ,adam1 #dde4 ,the feebler members ,his feet1 #bgg4 ,is the true chief good of man1 #bja4 ,his followers in what sense bound1 #dfd4 ,where peace and righteousness are1 there is ,christ1 #cei4 ,where ,christ is there are all good things1 #ah4 ,christ is our ,rest1 #bii4 ,carnal men not in ,christ1 #bef4 ,raises up those that fall1 if with ,him1 #dfb4 ,to kiss ,christ means to confess ,him1 #bgd4 ,to be ,christ's prisoner better than to be freed by others1 #chi4 ,how ,he is the ,giant of salvation1 #baa4 ,the ,source of happiness1 #bjb4 ,the ,light of the soul1 #bjd4 ,the ,fountain of life1 #bje4 ,the wisdom of ,god1 #cii4 ,how ,he restores the soul1 #baf4 ,chromatius1 a presbyter ,takes part in the ,council of ,aquileia1 #ej1 #ec1 #fc4 ,church ,prefigured by the woman who anointed the feet of ,jesus1 #bff1 #bgj4 ,by the poor widow who cast two mites into the treasury1 #ahf4 ,foretold by the prophets1 #dab4 ,founded not on the ,law but on ,faith1 #aeb4 ,is a ship in the sea of the world1 #e4 ,a rock unshaken by its waves1 ib4 ,its members ,christ's soldiers1 #aie4 ,kisses the feet of ,christ1 #bge4 ,is a ,virgin espoused to ,christ1 #cgj4 ,the only safe resting-place1 #cga4 ,the true second ,tabernacle1 #ah4 ,looks for immortality1 #dci4 ,faith its only possession1 #ajg4 ,its wealth the support of the poor1 ib4 ,its lands pay tribute to the ,emperors1 #aee4 ,nothing lost to the ,church which is gained to piety1 #dfi4 ,what are its true riches1 #bab4 ,belongs to ,christ1 not to the ,emperor1 #aef4 ,cimbri ,their spoils used to build heathen temples1 #bfa4 ,circumcision ,why enjoined in the old ,test4 though abrogated in the new1 #dbc c41 #dcg4 ,other questions concerning1 #dbd4 ,practised by the heathen1 #dbe4 ,superseded by ,christ's ,death1 #dbf4 ,the true ,circumcision spiritual1 #dbh4 ,of the heart not of the flesh1 #dcj4 ,not binding on the ,gentiles1 #dca4 ,clarus ,one of the ,bishops of ,macedonia1 #hj4 ,claterna #bed4 ,clergy ,are the ,lord's portion1 #dfe4 ,the sole ministers of public worship1 #ajf4 ,their reward future and heavenly1 #dfb4 ,christ their support1 #dfc4 ,forbidden to contract second marriages by the ,council of ,nicaea1 7but see note17 #cgi4 ,forbidden to inherit property by wills1 #ajf4 ,comacine ,rocks1 #cce4 ,comum1 the people of ,mostly ,christians1 #ai4 ,competentes1 7candidates for baptism7 ,s4 ,ambrose taught them the ,creed1 #abi4 ,confession ,justifies sinners1 #cbi4 ,the duty of sinners1 #cbg4 ,urged on ,theodosius1 ib4 ,david a pattern of1 #cbf4 ,necessary for forgiveness1 #dai4 ,counsels ,different from commandments1 #cgj4 ,councils ,held separately in the ,east and ,west1 #ce4 ,council of ,aquileia1 #cc-fa4 ,letters written by ,s4 ,ambrose in its name1 #fa1 #fb1 #fg1 #gj4 ,held a second session1 #gd4 ,not fully informed of the decrees of that of ,constantinople1 #gc4 ,the second council of ,constantinople1 #gi4 ,constantine1 the ,emperor ,gave to the ,bishops the decision in question of faith1 #ada4 ,constantinople1 the ,bishop's house at ,burnt1 #bfb4 ,constantius1 ,emperor ,ordered the removal of the altar of ,victory1 #aab4 ,gave to the ,bishops the decision in question of faith1 #ada4 ,constantius1 a newly elected ,bishop ,receives advice from ,s4 ,ambrose1 #e etc4 ,who commends to his care the see of ,imola1 7,forum ,cornelii17 then vacant1 #ad4 ,constantius1 ,bishop of ,sciscia ,takes part in the ,council of ,aquileia1 #cc1 #fa4 ,condemns ,palladius1 #ef4 ,signs the ,letter to ,siricius from the ,council of ,milan1 #bhg4 ,constantius1 7or ,constantinus17 ,bishop of ,orange ,takes part in the ,council of ,aquileia1 #cc1 #ce1 #ch4 ,condemns ,palladius1 #ed4 ,was present as representing the ,bishops of ,gaul1 #fa4 ,conversion ,its blessedness urged on ,theodosius1 #cbg4 ,no cause of shame1 #ajc4 ,pleasing to ,god1 #bfh4 ,even at the last1 wins paradise1 #dbc4 ,its stages1 #dbc c4 ,correction ,a proof of love1 #dad4 ,cross1 sign of the ,used continually by ,christians1 and why1 #dbg4 ,count1 of the ,east #bei1 note4 ,creature1 the ,how made subject to vanity1 #bbe c4 ,curse1 of man ,to be desired1 if it bring a blessing from ,god1 #cib4 ,cybele ,heathen rites in honour of1 #aaa4 ,cycle ,of nineteen years for ,easter1 #aff4 ,cyrus ,an instance of reverse of fortune1 #aac4 ,d ,,dalmatius ,conveys ,valentinian's commands to ,ambrose1 #acg4 ,damasus1 ,bishop of ,rome ,writes to ,s4 ,ambrose1 #ia4 ,daniel ,a type of those who refuse allegiance to the ,prince of this world1 #be4 ,david ,his two wives ,ahinoam and ,abigail1 mystically explained1 #bae4 ,nathan's expostulation with1 applied to ,theodosius by ,ambrose1 #bgh4 ,his life an example of the change of fortune1 #ac4 ,guilty before ,god alone1 #bdc4 ,his humble confession a good example1 #cbg4 ,why he danced before the ark1 #cdg4 ,death ,the fear of1 slavish1 #bde4 ,not a cause of sorrow since ,christ's ,atonement1 #bef4 ,dead ,prayers and offerings to be made for the1 #bee4 ,not to be mourned for1 if in ,christ1 #bef4 ,debtors ,usually set free in ,holy ,week1 #abi4 ,mankind debtors1 set free by ,christ1 #bga4 ,decani ,who they were1 #abi1 note4 ,delphinus1 ,bp4 ,a letter to1 #dge4 ,demarchus ,an ,epicurean1 7see note471 #cfe4 ,demophilus ,elected by the ,arians ,bishop of ,constantinople1 #gj1 note4 ,detraction ,evil and danger of1 #cgb4 ,devil1 the ,held mankind in slavery through sin1 #dbf4 ,the price of our freedom paid to him1 ib4 ,his envy against man1 the cause of discord among ,christians1 #ga4 ,allowed to tempt men1 that they may be proved1 #acb4 ,the devil testifies to the miraculous power of the relics of ,gervasius and ,protasius1 #afd4 ,diocese ,original meaning of the term1 #cc1 note4 ,diocletian ,era of1 #aga1 note4 ,diogenes1 ,bishop of ,genoa ,takes part in the ,council of ,aquileia1 #cc1 #fa4 ,condemns ,palladius1 #ef4 ,dionysius1 ,bishop of ,milan ,driven into exile by ,valens1 #chj4 ,s4 ,ambrose calls himself the successor to his heritage1 #adi4 ,discipline ,the contrary of insolence1 #aic4 ,dodona1 oaks of ,worshipped by heathens1 #ajg4 ,domninus1 ,bishop of ,grenoble ,takes part in the ,council of ,aquileia1 #cc1 #fj4 ,drachma1 the ,in the parable represents ,redemption1 #bj4 ,e ,,east ,civil ,diocese of1 #bei4 ,easter ,a letter of ,s4 ,ambrose as to the time of observance of1 #aff c4 ,table of1 during ,s4 ,ambrose's time1 ib4 ,importance of uniformity in regard of1 shewn from ,scripture1 #afh4 ,how to be kept truly1 #age4 ,eclipses ,their causes1 #bbf4 ,egyptians ,disapproved of the sacrifice of animals1 #aia4 ,and shepherds1 ib4 ,devoted to geometry and astronomy1 #dbe4 ,egyptian dogs1 meaning of1 #afh4 ,going down unto ,egypt means following the vices of the ,egyptians1 #aic4 ,their harvest in the first month of the year1 #agb4 ,their priests were circumcised1 #dbe4 ,eight ,mystical meaning of1 #big1 #cja4 ,eleazar ,his history teaches the doctrine of ordination1 #cgg4 ,elias ,how rich1 #beb4 ,conquered on earth1 triumphed in heaven1 #bie4 ,strengthened by abstinence1 #chb4 ,his history mystically interpreted1 #chc4 ,acholius compared to1 #hc4 ,elisha ,how a type of ,christ1 #cfc4 ,acholius compared to1 #hb4 ,his praying that his servant's eyes may be opened applied1 #afa4 ,enoch ,his riches1 #beb4 ,emperor1 the ,should be the first to obey his own laws1 #adj4 ,should submit himself to ,god1 #cdc4 ,good emperors love freedom1 the bad1 slavery1 #beg4 ,should not forbid obedience to ,god1 #cde4 ,is in the ,church1 not over the ,church1 #aeg4 ,the ,church benefited by ,christian ,emperors1 #cbh4 ,who are ,god's soldiers1 #hh4 ,and pay honour to ,god's ,altar only1 #ajd4 ,have no power over the things of ,god1 #acj1 #acc1 #aee4 ,emperors have oftener coveted the ,priesthood than ,priests sovereignty1 #ace4 ,what should be rendered to ,csar1 #be4 ,ephratah ,meaning of1 #dae4 ,epicurus ,allowed evil consequences from pleasure1 #cfb4 ,better than false teachers among ,christians1 #cfd4 ,his followers believed in no future state1 ib4 ,esdras1 ,book of ,its study recommended1 #bbd4 ,esther ,a pattern of the power of fasting1 #cfh4 ,eucherius ,consul at the time of the ,council of ,aquileia1 #cb4 ,eugenius ,set up as ,emperor by ,arbogastes1 #cda4 ,s4 ,ambrose writes to him against the restoration of heathen worship1 ib4 ,eusebius1 ,bishop of ,bologna ,takes part in the ,council of ,aquileia1 #cc1 #ce c41 #fj4 ,his condemnation of ,palladius1 #ed4 ,disputes with ,secundianus1 #eg c4 ,eusebius ,one of the ,bishops of ,macedonia1 #hj4 ,eusebius1 ,bishop of ,vercell ,his unanimous election1 #cei4 ,first combined the duties of monk and bishop1 #cgi4 ,was a true confessor1 #chj4 ,driven into exile by ,valens1 for refusing to condemn ,athanasius1 ib4 ,eusebius1 a layman ,friend of ,s4 ,ambrose1 #ccc4 ,eustathius ,one of the ,bishops at the ,synod of ,aquileia1 #cc1 #fa4 ,eustorgius ,a confessor1 #adi4 ,eutropius ,one of the ,bishops of ,macedonia1 #hj4 ,evagrius ,his rivalry with ,flavian for the see of ,antioch1 #ccf4 ,s4 ,ambrose's opinion thereon1 #cch4 ,evagrius1 a presbyter ,appears at ,aquileia as a deputy1 #cf1 #fa4 ,eventius1 ,bishop of ,ticinum ,takes part in the ,council of ,aquileia1 #fj4 ,condemns ,palladius1 #ed4 ,signs the letter from the ,council of ,milan to ,pope ,siricius1 #bhg4 ,exsuperantius1 ,bishop of ,dertona ,takes part in the ,council of ,aquileia1 #cc1 #fa4 ,condemns ,palladius1 #ee4 ,f ,,faith ,not to be too readily given1 #ae4 ,the characteristic of the ,gospel1 #dec4 ,to be willing to face suffering a proof of true faith1 #dbh4 ,prepares the way for love1 #deg4 ,is strict with itself1 #chb4 ,justifies1 #aeb4 ,makes free1 #ddc4 ,makes us heirs of the promises1 ib4 ,contained in the two ,testaments1 #bih4 ,delivers by the ,blood of ,christ1 #dcf4 ,profession of1 directed against heresies1 #cae4 ,a summary of1 ib4 ,its greatness1 #ib4 ,questions of1 to be decided by the ,church1 not the ,emperor1 or his council1 #add4 ,and discussed in the ,church1 #adb4 ,famine ,one of ,god's temporal punishments1 #dji4 ,fasting ,its efficacy maintained1 #bhf1 #cfc4 ,makes us spiritually fat1 #cfh4 ,instances of victories through it1 #cfc1 #cfg4 ,washes away sin1 #cfc4 ,evil not easily conquered without it1 ib4 ,jovinian's disparagement of fasting condemned1 #bhe4 ,forbidden on the ,lord's ,day1 #agj4 ,faustinus ,consoled by ,s4 ,ambrose on the death of his sister1 #bed4 ,faustinus ,son1 and grandson of ,eusebius1 #ccc4 ,fear ,caused by sin1 #bda4 ,makes men slaves1 ib41 #bde1 #deb4 ,yet leads them on to liberty1 #ddb4 ,a means of recovering ,god's favour1 ib4 ,god would be loved rather than feared1 #dda4 ,christ's true servants have no fear1 #aeg4 ,inferior to love1 #dda4 ,the mark of the ,law1 #deb4 ,felix and ,nabor1 a ,church dedicated to ,at ,milan1 where the relics were found of ,,ss4 ,gervasius and ,protasius1 #aeh4 ,felix1 ,bishop of ,comum ,s4 ,ambrose writes a friendly letter to1 #af4 ,was ordained by ,s4 ,ambrose1 #ai4 ,invited to the dedication of a ,church1 #ag4 ,felix1 ,bishop of ,jadera ,takes part in the ,council of ,aquileia1 #cc1 #fj4 ,condemns ,palladius1 #ef4 ,signs the letter of the ,council of ,milan to ,pope ,siricius1 #bhg4 ,felix1 an ,african ,bishop ,a deputy at the ,council of ,aquileia1 #cc1 #fa4 ,condemns ,palladius1 #ee4 ,felix1 a deacon ,bearer of a letter to ,theodosius1 #ceg4 ,first-born1 the ,represent holy men1 #bbb4 ,flavian ,s4 ,ambrose writes about the dispute between him and ,meletius for the see of ,antioch1 #ccf4 ,refuses the decision of the ,bishops1 #ccg4 ,the claims of both sides weak1 #cgh4 ,flesh1 the ,united to the soul as a brother1 #djc4 ,is mortal1 soul immortal1 #bee4 ,fool1 the ,always poor1 #aic4 ,forgiveness ,a ,christian duty1 #che4 ,because we have been forgiven1 #bgb4 ,jacob1 a pattern of1 #cia4 ,freedom ,that of the soul1 the true1 #bdj4 ,comes from free-will1 #bda4 ,exists even in bondage1 #bdc4 ,not good for fools1 #bcg1 #bdh4 ,belongs to the promise1 not the law1 #dej4 ,god's service the highest freedom1 #bdb4 ,g ,,gaul1 the ,bishops of ,thanked for sending deputies to the ,council of ,aquileia1 #fa4 ,geminianus1 a ,bishop ,present at the ,council of ,milan1 #bhg4 ,genialis ,a follower of ,jovinian1 condemned by the ,council of ,milan1 #bhf4 ,gentiles 7see ,heathen47 ,germinator ,a follower of ,jovinian1 condemned by the ,council of ,milan1 #bhf4 ,gervasius and ,protasius ,the finding of their relics1 #aeh c4 ,god ,his ,name1 ,i am1 marks ,his ,eternity1 #bi4 ,is one and uncompounded1 #dfd4 ,nothing hidden from ,him1 #cah4 ,knows the secrets of the heart1 #hh4 ,cannot lie1 #cai4 ,nor do what is contrary to ,his ,nature1 ib4 ,to put ,god before all things1 no wrong to any1 #ij1 #bfg1 #cda4 ,his worship the substance of our life1 #cjc4 ,to worship and obey ,him1 true wisdom1 #aig4 ,will not be worshipped under the form of stones1 #ajc4 ,more to be feared because invisible1 #bib4 ,his dwelling place our hearts1 #cij4 ,he is our ,portion1 #chh1 #ddf4 ,our ,rest1 #djh4 ,alone without sin1 #dje4 ,gospel1 the ,is the fulfilment of the ,law1 #ahg1 #bih4 ,indulgence the characteristic of the ,gospel1 severity of the ,law1 #dch4 ,the ,law bondage1 the ,gospel liberty1 #bdb1 #dej4 ,the law partial1 the ,gospel perfect1 #dci4 ,the inheritance of ,christians1 #ddi4 ,goths ,driven from ,macedonia by the prayers of ,acholius1 #hb4 ,their admission within the empire by ,valens1 ib4 note4 ,supported the ,arian cause at ,milan1 #acj4 ,came as heathen into ,god's inheritance1 #acd4 ,grace ,forgives sin1 #dcf4 ,gives freedom1 #dej4 ,god invites by grace1 furthers by increase of grace1 #bga4 ,corrects the redeemed1 #aij4 ,gratian1 the ,emperor ,writes to ,s4 ,ambrose1 #a4 ,cavils not at the manhood of ,christ1 #a4 ,his humility and faith1 #b4 ,s4 ,ambrose promises him a treatise on the ,holy ,spirit1 #d4 ,s4 ,ambrose announces to him in the name of the ,council of ,aquileia the results of their deliberation1 #fb c4 ,urges him to support ,damasus as ,bishop of ,rome1 #fg c4 ,gave peace to the ,church1 #c4 ,put down heathen worship1 #hi1 #aad4 ,his example held up to ,valentinian1 #ic4 ,maximus refuses to restore his remains to his family1 #ahj4 ,gregory ,nazianzen ,his position in the see of ,constantinople1 #ge4 ,gymnosophists ,indian philosophers1 #bdf4 ,h ,,habbacuc ,his miraculous flight1 #bie4 ,hamilcar ,an instance of reverse of fortune1 #aac4 ,heart ,meaning of the expression1 #8the hidden man of the heart1' #bej4 ,heathen ,their worship contrasted with ,christian1 #aja c4 ,their endurance1 #ajd4 ,their vestal virgins with ,christian virgins1 #aje4 ,not to be supported by ,christian ,emperors1 #hh c41 #cdb4 ,heirs 7see ,inheritance47 ,heliodorus1 ,bishop of ,altinum ,takes part in the ,council of ,aquileia1 #cc1 #fj4 ,condemns ,palladius1 #ef4 ,hippocrates ,his seven ages of man1 #cjj4 ,hope ,is looking for the unseen1 #bcb4 ,horontianus ,a pupil of ,s4 ,ambrose1 #bbc4 ,ordained by him1 #dbj4 ,hosea ,his wife of whoredoms mystically interpreted1 #ahg4 ,hospitality ,commended1 #cib4 ,humility ,its excellence1 #aa4 ,joseph a pattern of1 ib4 ,huns ,employed against the ,juthungi by ,valentinian1 #agi4 ,hyginus1 ,bishop ,cruel treatment of1 #aha4 ,hymns ,their powerful effect1 #aei4 ,introduced by ,s4 ,ambrose at ,milan during the contest with ,justina1 ib4 ,i ,,idols 7see ,heathen47 ,ignorance ,diminishes the guilt of sin1 #dcd4 ,illyricum ,disturbances in1 #gi4 ,incarnation 7see ,christ47 ,indicia1 a ,virgin ,the case of1 #dgh c4 ,indiction #agb4 ,infants ,weak ,christians1 #deb4 ,inheritance ,the ,gospel is the true1 #ddc1 #ddi1 c4 ,what the heritage of ,god is1 #aib4 ,irenus ,several letters addressed to1 #aia1 c4 ,isaac ,the true first-born of ,abraham1 #bbb4 ,foresaw the mysteries of the ,church1 #cbd4 ,isaiah ,mystical meaning of his walking naked1 #cdh4 ,isis ,rites of1 #cdf4 ,italy ,in ,s4 ,ambrose's time free from ,arianism1 #gh4 ,j ,,jacob ,a kingly shepherd1 #aia4 ,his marriage to ,leah and ,rachel mystically interpreted1 #aic1 c4 ,a pattern of forgiveness1 #cia4 ,of industry and perseverance1 #cij4 ,an example in this respect to us1 #aie4 ,did obeisance not to ,esau1 but to ,christ1 ,whom he foresaw1 ib4 ,his dream a blessing1 #hf4 ,james1 a presbyter of ,persia ,seeks retirement in ,campania1 #cej4 ,januarius1 a ,bishop ,takes in the ,council of ,aquileia1 #cc1 #fa4 ,condemns ,palladius1 #ef4 ,januarius ,a follower of ,jovinian1 condemned1 #bhf4 ,jason ,his history urged as a precedent1 #cdc4 ,japhet ,his reverence for his father mystically applied1 #cce4 ,jerusalem1 the heavenly ,a good mother of souls1 #bag 7vid4 errata47 ,jews ,sinned in the wilderness when ,god's voice ceased1 #dja4 ,being stiff-necked required the law as a schoolmaster1 #dch1 #ddb4 ,a ,christian may be in work a ,jew1 #ddj4 ,are the sons of the bond-woman1 #dej4 ,full of slander against ,christ and ,his ,church1 #bfd4 ,are under a curse1 #dea4 ,are in the shade1 ,christians in the light of the ,sun1 #dee4 ,prefer ,moses1 who accuses them1 to ,christ who would pardon1 #ded4 ,who are spiritually ,jews1 #dcj4 ,jezebel ,represents the ,synagogue1 #chc4 ,job ,his history applied to the persecution about the ,basilica1 #aca1 c41 #add4 ,resisted ,satan by the help of the ,spirit of ,god1 #aei4 ,john1 the ,baptist ,a teacher of abstinence1 #cfh4 ,john1 the ,evangelist ,imbibed ,divine mysteries while lying on ,jesu's ,bosom1 #cii4 ,signed the ,lord's ,testament1 #cic4 ,jonah ,a lesson from1 read in course during the persecution1 on which ,s4 ,ambrose preaches1 #acf4 ,joseph ,though a slave truly free1 #bch4 ,though naked not disgraced1 #cdi4 ,a pattern of humility1 #aa4 ,of purity1 #ab4 ,of the vanity of earthly things1 #ac4 ,was a type of ,christ1 #ab4 ,neither depressed by adversity nor elated by prosperity1 #ac4 ,josephus ,his notion of an earthly paradise1 #cjb4 ,jovinian ,a monk who had abandoned monastic life1 and rushed into extremes of self-indulgence1 #bhj4 ,siricius writes about him to the ,church of ,milan1 ib4 ,the reply of the ,church of ,milan1 #bhb4 ,jovinus1 a ,bishop ,takes part in the ,council of ,aquileia1 #cc1 #fa4 ,judas ,claimed by ,satan as his possession1 #chi4 ,might have been pardoned had he waited for mercy1 #djg4 ,judge ,not to be excluded from communion for inflicting the punishment of death1 #ahb4 ,but should prefer mercy1 if possible1 #ahc4 ,the ,church leaves them free1 #ahd4 ,even heathen judges were proud of freedom from bloodshed1 #ahc4 ,bishops proper judges of questions of faith1 #ada4 ,and of bishops1 #ach1 7see ,bishop74 ,condemns himself1 when he condemns in another his own crimes1 #ahh4 ,julian ,cut off his own retreat1 #aac4 ,his attempt to rebuild the ,temple frustrated by fire from heaven1 #bfa4 ,one who threw down an altar martyred in his reign1 #bfc4 ,julianus ,valens ,intruded ,bishop of ,pettau1 #fe4 ,committed sacrilege by appearing in pagan dress1 ib4 ,refused to appear at the ,council of ,aquileia1 #af4 ,just man1 the ,is a law to himself1 #bdj4 ,possesses spiritual riches1 #aib4 ,and ever lendeth them1 #bea4 ,justus1 ,bishop of ,lyons ,takes part as deputy of the ,bishops of ,gaul in the ,council of ,aquileia1 #cc1 #ch1 #fj4 ,condemns ,palladius1 #ed4 ,juthungi ,a ,gothic tribe1 ravage ,rhaetia1 #agi4 ,k ,,kiss ,mystical meaning of1 #bgd4 ,kings ,unhappy condition of1 #bje4 ,korah ,his sin to be avoided1 #cge4 ,l ,,labarum ,the sacred standard1 #bfa4 ,laetus ,his family dispute1 #dff c4 ,laurence1 ,s4 ,his constancy under torture1 #bdg4 ,law1 the ,jewish ,took the place of the ,law of ,nature1 #dcc4 ,did not increase1 but make known sin1 #dcd4 ,convicts of sin but does not forgive1 #dcf4 ,how a schoolmaster1 #dcg4 ,only partial1 while the ,gospel is perfect1 #dci4 ,the law trains for the ,gospel1 #dec4 ,law1 of ,nature ,is innate1 #dcc4 ,forbids many things which the ,law of ,moses did not1 #cec4 ,has moral not arbitrary sanctions1 #bdj4 ,laymen ,not fit judges of the faith1 #aci4 ,leah ,mystically explained1 #aib4 ,letter-writing ,its pleasure and profit1 #cac1 #caf1 #dja4 ,it brings absent friends together1 ib4 ,laying on of hands ,to exorcise evil spirits1 #aeh1 #afe4 ,leontius and ,renatus ,accusers of ,indicia1 #dhd4 ,leopardus ,one of ,s4 ,ambrose's ,clergy1 #bhf4 ,levites ,the true first-born1 because hallowed1 #bbb4 ,life ,its uncertainty common to all1 #aac4 ,liguria ,mention of1 #ajh4 ,limenius1 ,bishop of ,vercell ,takes part in the ,council of ,aquileia1 #cc1 #fj4 ,condemns ,palladius1 #ee4 ,love ,the characteristic of the ,gospel1 #deb4 ,brings freedom with it1 ib4 ,makes us beloved by ,god1 #bdb4 ,required by ,god1 #dda4 ,excludes offences1 #ddh4 ,increased by intercourse1 #caf4 ,god's1 whether it varies1 #bac4 ,lucius1 ,arian ,bishop of ,alexandria ,his crimes1 #gj4 ,luke1 ,s4 ,author of the ,acts of the ,apostles1 #cfh4 ,lust ,compared to a mote1 #ahh4 ,often the cause of wars1 #aaf4 ,m ,,maccabees ,festival of1 #bfc4 ,macedonius1 ,bishop ,takes part in the ,council of ,aquileia1 #cc1 #fa4 ,macedonius ,one of the ,bishops of ,macedonia1 #hj4 ,magnet1 the ,its lesson1 #cje4 ,man ,a combatant whose prize is heaven1 #bhi4 ,made to rule creation1 #bia1 #bid4 ,his intelligence kingly1 #bic4 ,fell from bad to worse till redeemed by ,christ1 #cje4 ,manichees ,deny that ,christ came in the flesh1 #bhf4 ,condemned for fasting on the ,lord's ,day1 #agj4 ,manna ,why given to the ,israelites and not to ,christians1 #cid4 ,christ the true ,manna1 ib41 #bh4 ,it represents the ,divine ,wisdom1 #ba1 #cig4 ,marcellina1 sister of ,s4 ,ambrose ,his letter to her about the contest with ,justina1 #abh1 c4 ,about the discovery of the relics of ,,ss4 ,gervasius and ,protasius1 #aeg c4 ,about the affair of ,callinicum1 #bfi c4 ,marcellus1 ,bishop ,takes part in the ,council of ,aquileia1 #cc1 #fa4 ,marcellus ,his dispute with his brother and sister settled by ,s4 ,ambrose1 #dfe c4 ,marcus ,bishop of ,petavio1 #ff4 ,marriage ,a good estate1 #cga4 ,but virginity better1 #bec4 ,with unbelievers1 to be avoided1 #aaf4 ,and within the forbidden degrees1 #ceg c4 ,should have the ,church's blessing1 #aaf4 7,see ,wife47 ,mary1 ,s4 ,remained a ,virgin after the birth of her ,son1 #bhd1 #cfi4 ,an example to mothers1 #cic4 ,was the ,palace of the ,king1 ib4 note4 ,martianus ,a follower of ,jovinian1 #bhf4 ,martyrs ,buried under the altar1 #afb4 ,their deaths the perfecting of the ,church1 #dbg4 ,love casts out the fear of death1 #deg4 ,their nobility1 #bdg4 ,mass1 7missa7 ,the earliest instance of word ,s4 ,ambrose's1 #abi1 note4 ,maximian ,his burial1 #ccb4 ,maximus1 ,bishop of ,emona ,takes part in the ,council of ,aquileia1 #cc1 #fj4 ,condemns ,palladius1 #ee4 ,signs the letter of the ,council of ,milan to ,pope ,siricius1 #bhg4 ,maximus ,irregularly consecrated ,bishop of ,constantinople1 #ge4 ,ambrose and the ,western ,bishops deceived about him1 ib4 note4 ,maximus1 the usurper ,revolted against ,gratian1 #agf4 ,s4 ,ambrose twice goes on an embassy to him from ,justina and ,valentinian the #bnd1 ib4 ,his address to him on the second embassy1 #agh4 ,warns ,valentinian against him1 #aha4 ,s4 ,ambrose alludes to his first embassy1 #ace4 ,to ,maximus' defeat by ,theodosius1 #bfe4 ,maximus ,the accuser of ,indicia1 #dgi c4 ,mayence1 7,moguntiacum7 ,s4 ,ambrose meets ,count ,victor there1 #agh4 ,meletius ,his connection with the great ,schism at ,antioch1 #ga1 note4 ,the opinion of the ,council of ,aquileia upon it1 #gd4 ,members1 our ,how they may be made either instruments of sin or of righteousness1 #bdi4 ,memoriales ,recorders1 #abi4 ,merchants1 at ,milan ,fined on account of the disturbances1 #abi4 ,the fines remitted1 #acf4 ,mesopotamia ,mystically interpreted1 #aae4 ,micah ,meaning of the name1 #dab4 ,of his seven shepherds1 #bhh4 ,michal ,wrongly reproves ,david1 #cdf4 ,miracles ,wrought through the relics of the saints1 #aeh1 #afc4 ,acknowledged by the devil himself1 #afd4 ,monastic life ,compared with clerical1 #chb4 ,its happiness1 #chd4 ,money ,see ,riches4 ,monks1 at ,callinicum ,set fire to a temple1 #bfc4 ,morasthite1 son of the ,meaning of1 #dab4 ,moses ,why he ground the golden calf to powder1 #cif4 ,why he ordered half of the blood of the sacrifices to be poured on the altar1 #cih4 ,why he broke the tables of the law1 #dfb4 ,saw ,god face to face1 #djd4 ,yet deferred to ,aaron in regard of priesthood1 ib4 ,how a god before ,pharaoh1 #aii4 ,wrote by inspiration1 #bie4 ,n ,,nabal ,mystically explained1 #bae4 ,nabor 7,see ,felix47 ,naboth ,the lesson of1 applied1 #adi4 ,naboth truly rich1 ,ahab poor1 #beb4 ,naphtali ,meaning of1 #bec4 ,nature ,can only be changed by its ,maker1 #ddf4 ,the ,creator can remedy the defects of1 #dfj4 ,god the ,author of1 #ca4 ,the law of1 superior to national custom1 #daa4 ,nectarius ,his claim to the see of ,constantinople1 #ge4 ,neice 7,see ,uncle47 ,nica1 ,council of ,whether it established a cycle for ,easter1 #aff4 ,its doctrine upheld by ,theodosius1 #ada4 ,approved by the ,council of ,ariminum1 ib4 ,nineveh ,a proof of the power of fasting1 #bhf4 ,noah ,his drunkenness mystically interpreted1 #cdh4 ,numerius ,one of the ,bishops of ,macedonia1 #hj4 ,numidius ,a delegate of the ,african ,bishops at the ,council of ,aquileia1 #cc1 #fa4 ,condemns ,palladius1 #ee4 ,o ,,oath ,meaning of1 #ij4 ,obedience ,brings remission of sin1 #dce4 ,offering ,all to be offered to ,god1 #bd1 #bf4 ,not acceptable unless sincere1 #djh4 ,old-age ,venerable for good works rather than gray hairs1 #hf1 #ajc4 ,an unspotted life the true old age1 #eg4 ,origen ,his ,commentaries on the ,new ,testament inferior to those on the ,old1 #dda4 ,original sin ,inherited from ,adam1 #dce1 #ddf4 ,a debt incurred by ,adam cancelled by ,christ1 #bga4 ,p ,,palladius ,,and ,,secundianus ,condemned by the ,council of ,aquileia1 #ca1 c4 ,pannonia #ajh4 ,paradise ,man's soul the true1 #cjc4 ,the road into ,christ's kingdom1 #dbb4 ,partridge ,mystical meaning of1 #bag c4 ,passover ,a type fulfilled in the gospel1 #afi4 ,the ,christian ,easter how connected with it1 #agj c4 ,the ceremonies of1 mystically explained1 #bb4 ,paterna ,gives evidence in favour of ,indicia1 #dhe4 ,paternus ,consults ,s4 ,ambrose as to marriage of uncle and neice1 #cea c4 ,paulinus ,supported by the ,italian ,bishops against ,meletius and ,flavian for the see of ,antioch1 #ga1 #gd4 ,paulinus ,of ,aquitania adopts a life of voluntary poverty1 #cde4 ,paul1 ,s4 ,the depth of his writings1 #bce4 ,difficulty of explaining them1 #dda4 ,a summary of his ,epistle to the ,ephesians1 #ddd c4 ,his letters an image of his presence1 #cad4 ,why he wrote with his own hand1 #cac4 ,condemned and absolved by letter1 #cad4 ,was severe at first1 that he might be gentle afterwards1 #bgj4 ,no teacher of excess1 #bhe4 ,paulus1 a presbyter of ,constantinople ,asks for a ,general ,council of ,east and ,west1 #gi4 ,pelagia ,her martyrdom1 #bdg4 ,penitence ,difficulty of1 #djf4 ,no forgiveness without1 #djg4 ,david a pattern of1 #cbf4 ,urged on ,theodosius1 #cbg4 ,persecution ,applied by ,justina in regard to the ,basilica at ,milan1 #abh c4 ,s4 ,ambrose preaches about1 #acb c4 ,persecution continued1 #adb4 ,s4 ,ambrose refuses to yield1 #adh4 ,christ persecuted in his servants1 #adg4 ,peter1 ,s4 ,was in darkness when he denied ,christ1 #dfa4 ,his vision a proof of the blessedness of retirement1 #cag4 ,the story of ,christ's appearing to him on his way to martyrdom1 #adg4 ,peter ,bishop of ,alexandria1 #gb1 #gd4 ,philaster ,bishop of ,brescia1 #cc1 #ee4 7,in p4 #fc ,abundantius is called ,bishop of ,brescia1 and ,philaster is omitted47 ,philip ,one of the ,bishops of ,macedonia1 #hj4 ,philomarus ,the name of a heathen writer quoted by ,s4 ,ambrose1 #cfb4 ,possibly a mistake for ,philodemus1 ib4 note4 ,phineas ,his defeat of ,balaam's counsel explained1 #cbc4 ,phnicians ,practised circumcision1 #dbe4 ,photinians ,their assemblies forbidden1 #ff4 ,piety ,prefers things divine to human1 #djc4 ,plato ,his notion of the soul1 #bbd4 ,plotinus ,a follower of ,jovinian1 condemned1 #bhf4 ,polybius ,proconsul in ,africa1 #dge4 ,pompeius ,an instance of reverse of fortune1 #aac4 ,portian ,basilica ,claimed for the ,arians1 #abh4 ,prayer ,to be used for the dead ,in ,christ1 #bee4 ,taught and aided by the ,holy ,spirit1 #bcc4 ,due seasons for1 #afi4 ,frequent prayer a life of ,angels1 #chd4 ,is a sacrifice1 #cbi4 ,a shield1 #cia4 ,the prayers of the poor a good defence1 #aef4 ,priest ,the title #8,sacerdos' often used of ,bishops1 #a4 ,should be clothed with priestly virtues1 #cgg4 ,be different from ordinary men1 #aif4 ,forsake the ways of the world1 #aig4 ,be fit for ,christ's possession1 #dgj4 ,regard worldly loss as gain1 #dfg4 ,forgiving sins their food1 #djg4 ,their teaching bitter1 but fruit-bearing1 #bgj4 ,are the proper judges in questions of doctrine1 #ec1 #ach1 #bfg1 #cdc4 ,bound to reprove sinners1 #cbe4 ,and to be feared by them1 #cgd4 ,priscus ,an old friend of ,s4 ,ambrose1 #dgf4 ,,proculus1 ,bishop of ,marseilles ,deputy of the ,bishops of ,gaul at ,aquileia1 #cc1 #fj4 ,condemns ,palladius1 #ef4 ,prophets ,regard heavenly things1 #cdi4 ,their food to have their message understood1 #chc4 ,protasius ,see ,gervasius4 ,pythagoras ,derived his wisdom from the ,jewish ,scriptures1 #aif4 ,r ,,rachel ,a type of the ,church1 #daf4 ,mystically explained1 #aib4 ,rebecca ,her preference of ,jacob to ,esau mystically explained1 #cia4 ,redemption ,equal to all1 #bb4 ,called adoption1 #bca4 ,to be of the whole ,body of ,christ1 ib4 ,relics1 of saints ,placed in ,churches1 #aeh4 ,work miracles1 #afj c4 ,religion ,to be preferred to human ties1 #djc4 ,not to be neglected for fear of ridicule1 #dcb4 ,makes things unseemly in themselves venerable1 #cdf4 ,takes precedence of all things1 #ib4 ,turns loss to gain1 #ajd4 ,renatus ,see ,leontius4 ,repentance 7,see ,penitence47 ,rest1 the true ,in heaven1 not here1 #bii4 ,rhaetia secunda ,its fertility tempted enemies1 #ajh4 ,rich ,the meek rich in ,god's sight1 #bea4 ,he who is rich in faith truly rich1 #chf4 ,the poor in spirit rich1 #chg4 ,he is not rich who has not more than he needs1 #bec4 ,the wise man truly rich1 #bej1 #bec4 ,riches ,only spiritual lasting1 #ddj4 ,to possess ,christ the true riches1 #chf4 ,should be made to subserve the good of the soul1 #h4 ,not in themselves injurious1 #chg4 ,no defence against death1 #aj4 ,their best use1 to aid the poor1 #ad4 ,the grasping man poor in the midst of riches1 #beb4 ,are a burden unless sanctified by charity1 #bgd4 ,are the redemption of a man's soul by almsgiving1 #h1 #bj4 ,are a provision for man's journey1 #h4 ,not to be applied to usury1 #aae4 ,give no claim to deference1 #chf4 ,rome1 ,church of ,called the ,head of the whole ,roman world1 #fi4 ,the source of all rights of communion1 ib4 ,its decision sought along with that of other ,churches1 #gf4 ,rome1 heathen ,its plea for its gods1 #ig4 ,refuted by ,s4 ,ambrose1 #ajb4 ,often adopted foreign rites1 #aaj4 ,rufinus ,prtorian ,prefect under ,theodosius1 #ccj4 ,rumoridus ,a military ,count1 attached to ,valentinian's ,court1 #cdb4 ,s ,,sabinianus1 ,a ,,deacon ,acts as reader at the ,council of ,aquileia1 #cc4 ,sabinus1 ,bishop of ,placentia ,takes part in the ,council of ,aquileia1 #cc1 #dg c41 #fj4 ,condemns ,palladius1 #ee4 ,sacraments ,the greatness of1 #dei4 ,sacrifice ,not acceptable unless sincere1 #djh4 ,prayer a1 #cbi4 ,explanation of rules concerning1 #cih1 c4 ,the blood on the altar a type of the sacrifice of the ,cross1 #djj4 ,saints ,god all in all to1 #djc4 ,ascend upwards to ,god1 #bjh4 ,work for ,god even in their rest1 #hf4 ,fight ,god's enemies without effort1 #hb4 ,are the first-fruits of the ,gospel1 #bcj4 ,samson ,the lesson of his history set forth1 #aag1 c4 ,sarmatio ,see ,barbatianus4 ,satan ,means ,adversary1 #bah4 ,how our ,lord overcomes his craft1 #bai4 ,scripture ,those who add to1 or take from1 condemned1 #dg4 ,whether written according to the rules of art1 #bg1 c4 ,a deep well1 difficult to draw from1 #chc4 ,those who drink of it pour forth living water1 ib4 ,contains mysteries hid under the letter1 #ahi4 ,valuable to us according to our faith1 #ahf4 ,moistens the soul like rain1 #bjj4 ,compared to ,paradise1 #cag4 ,secundianus ,condemned in the ,council of ,aquileia1 #eg c4 ,serpent1 the ,represents lust1 #cjd4 ,seven ,mystical meaning of1 #big1 #cjj4 ,severus ,a blind man1 healed by the relics of ,gervasius and ,protasius1 #aeh1 #afc4 ,severus ,one of the ,bishops of ,macedonia1 #hj4 ,shekel and half-shekel ,meaning of1 #bj4 ,sickness1 bodily ,sent for the healing of the soul1 #deh4 ,simplician ,some account of him1 #bce4 ,sin ,a heavy debt1 #bga4 ,a heavy burden1 #dac4 ,its piercing power typified by iron1 #bch4 ,injures the natural powers1 #cje4 ,christians should condemn their own sin1 #cbi4 ,he who punishes sin should be free from sin1 #ahh4 ,must be burnt away by the fire of ,jesus1 #djg4 ,to be confessed in order to be pardoned1 #dai4 ,its forgiveness signified by the widow's two mites1 #aif4 ,sinner1 the ,is a slave1 #bde4 ,his name written not in heaven but in the earth1 #ahh4 ,siricius1 ,pope ,writes to the ,church of ,milan against ,jovinian1 #bhj4 ,the reply1 #bhb4 ,sisinnius ,forgives his son at ,s4 ,ambrose's ,intercession1 #dgj4 ,slavery ,all creation seeks deliverance from1 #bbf4 ,he who fears death a slave1 #bde4 ,solon ,his ten ages of man1 #cjj4 ,sophocles ,quoted1 #bdd4 ,son of ,god ,co-eternal with the ,father1 #ci4 ,very ,god1 #dj4 ,could not die as ,god1 #db4 ,the mighty ,god1 #dd4 ,the ,judge of all1 #de4 ,equal to the ,father as touching ,his ,godhead1 #dg4 ,inferior only in ,his ,incarnation1 #dh4 ,the contrary opinions condemned in ,palladius1 #ec c4 ,no man can say #8,our ,father' who denies the ,son of ,god1 #ddc4 ,christians made sons of ,god by the ,holy ,spirit1 #bbh4 ,through the death of ,christ1 #ddc4 ,spirit1 the ,holy ,teaches how to pray1 #bcc4 ,makes intercession for us1 #bcd4 ,s4 ,ambrose promises to write a treatise on1 #da4 ,true life ,his work1 #bbh4 ,stater ,in the fish's mouth1 meaning of1 #bc4 ,stephen ,supported in his death by the sight of ,jesus1 #cdi4 ,saw ,jesus standing as his ,advocate1 #cfj4 ,soul ,its nature1 #bbd4 ,opinions of philosophers upon1 ib4 ,how subject to vanity1 #bbe4 ,does not die1 #db4 ,should govern the body1 #bbe4 ,will be rewarded according to its government thereof1 ib4 ,how ,christ is formed in the soul1 #dag4 ,how it is converted1 #dab c4 ,the stages of its conversion1 #dba4 ,gazing on ,christ1 renounces the world1 #bjc4 ,having found ,christ1 loves ,him above all things1 #bjb4 ,and rejoices exceedingly1 #bad4 ,and becomes ,his bride1 #bad4 ,must rise to ,him1 #bjc4 ,its food and clothing1 #bjj4 ,how it is restored by ,christ1 #baf4 ,its happiness when restored1 #bag4 ,is proved by temptations1 #dag4 ,faithful souls represented by ,bethlehem1 #daf4 ,susanna ,her case compared with that of ,indicia1 #dgi1 #dhc4 ,syagrius1 ,bishop of ,verona ,his decision about ,indicia condemned and reversed by ,s4 ,ambrose1 #dgh1 c4 ,syagrius ,consul in the year of the synod of ,aquileia1 #cb4 ,symmachus1 ,prefect of the ,city ,urges on ,valentinian the restoration of ,altar of ,victory1 #hg4 ,his ,memorial1 #id1 c4 ,s4 ,ambrose's reply1 #aja1 c4 ,alludes to it in writing to ,eugenius1 #cda4 ,synagogue1 the ,superseded by the ,church1 #bff4 ,represented by ,jezebel1 #chc4 7,see ,jews47 ,a1 at ,callinicum1 burnt by the ,christians1 #beg1 c4 ,theodosius orders it to be restored by the ,bishop1 ib4 ,s4 ,ambrose writes to remonstrate with ,theodosius1 ib4 ,syricius ,see ,siricius4 ,syrus ,a presbyter1 praised by ,s4 ,ambrose1 #dgd4 ,t ,,talents ,need ,god's ,blessing1 #ca4 ,temple ,to be built to ,christ in our hearts1 #bja4 ,how it is to be built1 #bjh1 #ddh4 ,temptation ,comes in different ways1 #acb4 ,instances of ,job1 ib4 ,elijah1 #acc4 ,john the ,baptist1 ib4 ,is sent that we may conquer it1 #cbg4 ,the weak conquered by it1 the strong proved1 #dag4 ,most to be feared in times of trouble1 #dai4 ,testament ,the ,old passed away1 the ,new established1 #cja4 ,the ,old represented by the number seven1 the ,new by eight1 #big4 ,thecla ,reverenced even by the wild beasts1 #cfi4 ,therasia ,gives up her property to the poor1 #cde4 ,thessalonica ,the massacre at1 #cbd4 ,theodorus1 ,bishop of ,octodurus ,takes part in the ,council of ,aquileia1 #cc1 #fj4 ,condemns ,palladius1 #ef4 ,signs the letter of the ,council of ,milan1 #bhg4 ,theodosius ,one of the ,bishops of ,macedonia1 #hj4 ,theodosius1 the ,emperor ,a blessing sent by ,god to the ,empire1 #cef4 ,held the ,nicene ,faith1 #ada4 ,his piety1 #cbh4 ,hasty1 but merciful1 #cbe4 ,restored the orthodox to their churches1 #gd4 ,restored unity to the ,church1 #gg4 ,his strictness1 in regard of the law of marriage1 #ced4 ,is appealed to by ,s4 ,ambrose to end the dissensions at ,antioch and ,constantinople1 #gd4 ,and to call a council1 #gg4 ,is remonstrated with by ,s4 ,ambrose for banishing those who burnt the ,synagogue at ,callinicum1 #beg4 ,is reminded of his forgiveness of the people of ,antioch1 #bfh4 ,reproved for ordering the massacre at ,thessalonica1 #cbd4 ,urged to repentance1 #cbf c4 ,is refused the ,communion till he has received absolution1 #cbh c4 ,addressed by ,s4 ,ambrose on the death of ,valentinian the #bnd1 #cca4 ,congratulated on his victory over ,eugenius1 #ced4 ,urged to a merciful use of his victory1 #cef4 ,theophilus1 ,bishop of ,alexandria ,the disputed succession at ,antioch to be referred to him1 #ccf1 c4 ,tigris ,one of the rivers of ,mesopotamia1 mystically interpreted1 #aae4 ,timasius ,a general in chief1 his fierceness against the monks1 #bgi4 ,timnath ,a city of the ,philistines1 #aah4 ,timotheus ,his claim to the see of ,alexandria1 supported by the ,west1 #ga4 ,timotheus ,a ,bishop of ,macedonia1 #hj4 ,titianus ,prtorian ,prefect1 his quarrel with ,rufinus1 #ccj4 ,trinity1 the ,indissolubly united1 #dfd4 ,knows neither time nor order1 #bif4 ,hymns sung in praise of1 #aef4 ,u ,,uncle ,forbidden to marry his neice1 #cea4 ,usury ,unbefitting ,christians1 #aae4 ,spiritual usury1 #ai4 ,ursinus or ,ursicinus ,his history1 #fh1 note4 ,the ,bishops at ,aquileia request the ,emperor to degrade him1 #fi4 ,v ,,valens1 ,julianus1 ,bp4 of ,petavio ,his history1 #fe4 ,responsible for the heresy of ,attalus1 ib4 ,joins with ,ursinus in intrigues at ,aquileia1 #fh4 ,valence1 in ,gaul ,reached by ,ambrose in his embassy to ,maximus1 #agi4 ,valentinian the #ast ,would not have allowed the restoration of the altar of ,victory1 had he known of it1 #ic4 ,ordered that the ,bishops should be tried by their own order1 #ach4 ,refused to be judge of them himself1 #aci4 ,anecdote of him1 ib4 note4 ,valentinian the #bnd ,ambrose writes to him1 urging him not to restore pagan rites1 #hg c4 ,addresses to him a reply to ,symmachus' ,memorial1 #aja c4 ,under ,justina's influence claims a ,church at ,milan for the ,arians1 #abh c4 ,ambrose writes to him1 declining to have the matter settled by the civil courts1 #acg c4 ,ambrose sends him a report of his mission to ,maximus1 #agf c4 ,alludes to his victory over the ,huns and ,alans1 #agi4 ,ambrose writes to ,theodosius on his death1 #cca c4 ,his love for ,ambrose at the last1 #cca4 ,died before he could be baptised1 #ccb4 ,regarded ,theodosius as a father1 #ib4 ,refused a second application for the restoration of pagan rites1 #cdb4 ,valentinians1 heretics ,a temple of theirs burnt by the ,christians1 #bfc4 ,valerian1 ,bp4 of ,aquileia ,takes part in the ,council held there1 #cc1 #fj4 ,his condemnation of ,palladius1 #ed4 ,vallio1 a general of ,valentinian ,put to death by ,maximus1 #aha4 ,venetia #ajh1 #ceh4 ,venus ,worshipped under various names1 #aaa4 ,vercell1 the ,church of ,troubled by disputes1 #ceh4 ,s4 ,ambrose addresses a letter of counsel to it1 ib4 ,vestal ,virgins ,contrasted with ,christians1 #aje4 ,victor1 ,count ,sent by ,maximus to ,valentinian the #bnd1 #agh4 ,his demands refused1 ib4 ,victory ,not a real goddess1 #aaa4 ,the altar of in the senate house1 #hg4 ,its restoration demanded by ,symmachus1 #ie c4 ,resisted by ,s4 ,ambrose1 #aaa4 ,vigils ,kept all night long1 #aeh4 ,vigilius ,asks ,s4 ,ambrose how to fulfil his duties1 when newly elected ,bishop1 #aad c4 ,virgil ,quoted1 #ig1 #ii1 #aaj1 #aih1 #bje4 ,virginity ,counselled not commanded1 #cfi4 ,a lofty path1 #cga4 ,its sanctity1 #cfi4 ,the numbers of those who dedicate themselves to it1 #ajd4 ,virtue ,admits of degrees1 #cga4 ,considers well before acting1 #djf4 ,its path upward1 #bjf4 ,admits of no turning1 #aih4 ,w ,,widowhood ,a good but rough path1 #cga4 ,wife ,should obey her husband1 #cib4 ,is his fellow-heir of grace1 ib4 ,marriage good1 virginity better1 #bhc4 7,see ,marriage47 ,wisdom1 the divine ,waters the souls of the righteous1 #cie4 ,is the food of the soul1 #ba4 ,christ the true ,wisdom of ,god1 #cii4 ,the path of wisdom to be followed1 #aig4 ,is alone free1 #bci4 ,is a good sacrifice1 #bh4 ,scripture the source of1 #bcf4 ,wise man1 the ,all the world his possession1 #i4 ,is steadfast1 #bcf1 #bdc4 ,free1 ib4 ,acts from free-will1 #bda4 ,is guided by ,god into the truth1 #bdd4 ,becomes ,his heir1 ib4 ,has the true riches1 #bea4 ,word1 the ,espoused to the ,church1 ,his ,bride1 #bad4 ,the dew of the ,father1 #bae4 ,lives or dies in us according to our deserts1 #bad4 ,world1 the ,created by one ,god1 #cje4 ,why created in six days1 #bif4 ,the ,gospel the eighth age of the world1 #cjj4 ,an arena of continual strife1 #bhh4 ,its affairs like a dream1 #ac4 ,gains of this world the loss of souls1 #ad4 ,the world to be overcome to attain to the ,word1 #bje4 ,the ways of the world to be forsaken by priests1 #aig4 ,we must go forth from it1 #cib4 ,we must not give our service to it1 #bd4 ,works ,god to be acknowledged in ,his1 #bg4 ,wounds ,received for ,christ bring life1 not death1 #ade4 ,y ,,young ,,men ,blamed for their haste to be free1 #cij4 ,should become old by gravity of conduct1 ib4 ,z ,,zelophehad1 daughters of ,meaning of their inheritance1 #ddf4 ,zerubbabel ,meaning of1 #bja4 ,,index ,,of ,,texts4 ,,genesis i4 #af #bhg #bf #aee1 #bij1 #bib #bg #bai1 #cah #bh #bia ii4 #b #bif #g #dfj #bd #dde #be #cdh iii4 #a-d #cfb #b1 #c #cjd #d1 #e #bah #f #dcd #g #bhf1 #cdh #h #cag1 #cah #af #daa1 #dhb #ah #g iv4 #d #bcj #g #bgc #aj #h1 #afe1 #bai #ad #bde v4 #bd #beb vi4 #c #bee viii4 #aa #bgf #aa1 #bj #ccd ix4 #a1 #i1 #ab1 #bj1 #bc #ccd #bj #cfg #ba #bhi #bd #cce #be #bcf #bf1 #bg #cce x4 #a1 #i #cce xii4 #ag #dib xv4 #f #cdi xvii4 #i #dca #aj #dbc #ab #dbe xviii4 #c #cib #ab #cdi xix4 #ag1 #cj #bjf #bd #cic xx4 #c #cdi xxi4 #aj #dej #aj1 #ab #bbc #ab #dca xxii4 #f #dgb #g1 #h #bh xxiv4 #fc #cbd xxvii4 #d1 #bj #cj #bi #bcg #cg #bea #ci1 #dj #dea #dj #deb #dc #cij xxviii4 #a1 #b #aae #ac #hf xxix4 #cd #bbb xxx4 #cb #aie xxxi4 #ad #aic #ae1 #af #aib #bg #aid #cc #cj xxxii4 #bd #aie xxxiii4 #f #cia xxxiv4 #be #aaf1 #aie xxxv4 #b #djb #ag #dha #ai #dae1 #daf xxxviii4 #bg #dha xxxix4 #ab #cdh xli4 #dh #bch xliv4 #ae #dgb xlvi4 #cd #aia xlvii4 #bj1 #bb #bch xlix4 #h1 #i #dcj #ab #bgc ,,exodus i4 #ae #dha iii4 #e #aif1 #cga #aa-ad #bi #ad #bjd #ab #cj iv4 #a1 #aj1 #ab #bi #ab #cii1 #djd v4 #b #bah vi4 #c #bef vii4 #a #aii viii4 #bf #aia xii4 #b #afi #c #ahf #d #bb #e-h #agc #h #agj #aa-ad #agd #ah #agc #bi1 #ca1 #cc #agd xiii4 #b #bba #d #afi #ba #baa xiv4 #ae #bai #bb #baa1 #bhd #bi #bgg1 #bie xv4 #bj #bhe1 #cfi xvi4 #d #bgg1 #daj #d1 #ae #bi #ae1 #af #cie #ae1 #af #bh1 #dei #ag1 #ah #ba #ah #cjh xvii4 #f #bhd1 #cfg xxi4 #ab #bde #e #bd xxii4 #bi #bcj xxiv4 #f #cih xxv4 #ac1 #ad #aif #bb #ah xxix4 #ab1 #ac #cib xxx4 #h #cif #ab1 #ae #ba xxxi4 #ac #dci xxxii4 #a #bah #b #dja #f #cej1 #cfb #bf1 #bg #djc xxxiii4 #g #cib xxxiv4 #i #bge1 #dch #bf #bcj #bh #bjc1 #cfc1 #djd ,,leviticus x4 #af-ah #dje xii4 #b #ahf xvi4 #h1 #bg #djh xvii4 #a1 #h #dcb xx4 #h #ahh xxiii4 #e #afi1 #agc xxv4 #f #djh ,,numbers iii4 #ab1 #ac #bba xii4 #a #djd #a1 #aj #cgf #h #djd xiii4 #bd #bgg xv4 #cc #dci #ce #dcg xvi4 #b #bah #c1 #cb1 #dh #cgd #h-aa #cge #dh #ah xvii4 #h #bgj1 #cgc xviii4 #f #djc xx4 #aa #bhe #bf #cgf xxi4 #bd #bgg xxii4 #ab1 #ai1 #be #cbj #ce #cba xxiii4 #b #bgg #h1 #aj1 #aa #cba #ba #cbb1 #dgd xxiv4 #e-i1 #ai #cbb xxv4 #h #aaf #aa #cbc xxvii4 #a #dde #ab #dei xxviii4 #af #agc ,,deuteronomy v4 #ca #cga vi4 #d #bg #e #def ix4 #d #bgh xv4 #f #bci #h #ai xvi4 #a #aga xviii4 #aj #cai #ae #djd xix4 #ad #ae xxi4 #aa #bci #ab #baf #ac1 #ad #bag #ad #bdj #ae1 #af #bba #ag #bbc xxii4 #e #daj xxiv4 #ad #aae xxv4 #d #ddj xxviii4 #aa1 #ab #bjj #bc #dji xxx4 #ad #bf1 #dea xxxii4 #b #bjj xxiii4 #h1 #i #hd #af #he #ac #bij #ce #che #ci #deh xxxiii4 #h #dfe #bc #bec #bd #bgf xxxiv4 #aj1 #aa #cii #aj #djd ,,joshua i4 #a #bai ii4 #ad #cib v4 #ae #aif viii4 #bc1 #bi #bgg x4 #bf #bgh ,,judges xi4 #cf #bdf xiii4 #h #aah xiv4 #ad #aai #af1 #ah #abj xv4 #af1 #ah #abc xvi4 #bj #abe #bh #abf xix4 #a #dhf #b #daf #c1 #aj #dhg #ae1 #bb1 #bc1 #bd #dhh #bj1 #be1 #bh #dhi #bf1 #ce #dij xx4 #a #dhf #dd #aaf #dg #dhf xxi4 #b1 #c #dij #d1 #af #dia #bc #dib #a ,,samuel viii4 #e #bah xxv4 #cb1 #ce1 #ci #bae #b ,,samuel iii4 #bh #cbg vi4 #bj #cdf #ba1 #bb #cdg vii4 #h #bfd xii4 #g1 #ac #cbf #g #bgh xiv4 #bb #dgb xviii4 #ag1 #ah #bjh xxiv4 #aj #cbf #ab1 #ad1 #ag #cbg #a ,,kings iv4 #cc #bah x4 #bb #dba #bd #hd xii4 #af #dfe #cj #djb xvii4 #a #dj #c #chb #c-f #chc #i #beb #ai #bjh xix4 #c #chc #d #bjc #f #cfg #h #chb1 #chc xx4 #bc #bjh xxi4 #c #adi #aj #dhd #b ,,kings i4 #ad #beb ii4 #d #hc #aa #beb1 #bid iv4 #h1 #aj1 #af #bjh #cd #dfc #ci #cfh vi4 #f #bhe #af #adf1 #afa #ah #hb vii4 #f #hb #a ,,chronicles xxi4 #ag #bcd #b ,,chronicles ix4 #ba #hf1 #hg ,,ezra viii4 #ba #cfh ,,nehemiah viii4 #b #cfh ,,esther iv4 #af #cfh v4 #b #cfh ,,job ii4 #i1 #aj #acb v4 #ag-bd1 #bf #bea vi4 #ai1 #ba #aig ix4 #be #aig xiii4 #ai-ba #bdc xx4 #ae #bec xxv4 #e #bdd xxvii4 #b #bdd xxviii4 #ad #aig #ah1 #ai #bdj xxix4 #ae #bdi xxxi4 #cc #bdi1 #cbg xxxiii4 #d #aei ,,psalms iv4 #d #cgg #e #bh #f #bja viii4 #b #aej xi4 #b #bha #g #ahf xii4 #f #bd1 #ddj #g #aid1 #bab xiv4 #f #bdi1 #djf #c #cje xv4 #a1 #f #aae xvi4 #b #bje #b #bic #g #acb xvii4 #ac #aae xviii4 #bf #aic xix4 #a #aei1 #bij1 #cfj #b #afj1 #afb #d #bab #e #daf xx4 #g #afa xxii4 #bi #bjj #f1 #g #cjh xxiii4 #e #cfh xxiv4 #b #e1 #cej xxvi4 #d1 #e #cgb #e #che xxvii4 #d1 #ac #bjj #i #bcc xxix4 #e1 #f #djb xxx4 #i #acd #aa1 #ab #ace xxxi4 #e1 #h1 #aa1 #af #caj xxxii4 #a #dai #f #bej #aj #bdh xxxiii4 #af #chh #e #dfj #f #chf xxxiv4 #aj #bec xxxvii4 #a #cgb1 #che #bf #bea xxxviii4 #d1 #e #bdh #i #bcd xxxix4 #f #bbe xl4 #a #bcb xli4 #a #fc xlii4 #e #baj #ae #bae xlv4 #a #cic #b #cji1 #cac #c #cce #c #aii #h #bdd1 #dfc xlvi4 #d #e1 #chc xlvii4 #a #cdf xlviii4 #g #ha l4 #af #adi #bj #cgb li4 #f #bdc lii4 #a #de #ag #bgd lv4 #g #ha lviii4 #c #bbb lxiii4 #f #bej lxiv4 #g #aeg lxv4 #d #bjj #h1 #i #chd lxviii4 #e #agh #ac #dde1 #dfe #ad #hf #ah #dfd lxix4 #aj #bhf lxxi4 #h #bgd lxxiii4 #ba #bib lxxvi4 #b1 #c #acd lxxviii4 #b #ah lxxix4 #a #acd lxxxi4 #f #bdc lxxxii4 #a #cfj lxxxv4 #h #cdh #ac #g lxxxvi4 #b #caj lxxxviii4 #d1 #e #cic lxxxix4 #i #bib #bf1 #bg #caj #cb #dad #cf1 #cg #afh xcii4 #aa #bec xciii4 #d #e #f #cbf xcv4 #h #bii xcvi4 #e #hh xcix4 #f #cgd cii4 #be #bij ciii4 #e #bef civ4 #b #bjf #ae #bb1 #bad1 #chc #ai #bbf #bd #bif cv4 #ah #aa #ah1 #ai #bch cix4 #d #cia #be1 #bf #cjg #bh #cib cx4 #a #cdg1 #cii1 #ddf #d #cja #g #djb cxiii4 #e1 #f #afj #g1 #h #afj #i #afj cxiv4 #c #bhd cxvi4 #aj #bgd cxviii4 #ai #aih #bb #aej #bd #afh1 #agj1 #big cxix4 #ad #bec #df #beg1 #cdb #eg1 #aaa #aib #fh1 #ajc #bjb #ga #ad1 #dce #gc #bij #ia #caj #id #chh #aji #bjd #abf #afh1 #cbi #aca #bgd #adf #bai cxx4 #e #cea cxxii4 #c #h cxxvi4 #g #daf cxxvii4 #a #baj cxxviii4 #e #bja cxxix4 #h #daf cxxxii4 #f #chh1 #dae cxxxiv4 #a #dej #d1 #b #cgb cxxxix4 #ac #dfe1 #dgj cxli4 #b #cif #c #age cxliii4 #aj #bja1 #bcc cxliv4 #d #bbe cxlvii4 #i #chc cxlviii4 #e #f1 #bif ,,proverbs ii4 #ac #aih v4 #ae #bdj vi4 #b #h #bf #h #bg #h ix4 #b #bb1 #djj #e #bai x4 #ae #chh xi4 #a #aj xii4 #ab #bec xiii4 #h #bj1 #chg #bd #bdh1 #dad xiv4 #g #bdi #cj #cgc xv4 #af #h #g #g #ag #aaf #ah #cgg xvi4 #bd #f1 #cif xvii4 #b #bci xviii4 #g #bdi #ag #cbi xix4 #ab #chj #ag #aef xxi4 #a #ajd xxii4 #a #h1 #cce xxiv4 #cj #bdi xxvi4 #h1 #i #bdh xxvii4 #b #ded #be #bjj xxviii4 #aj #bea xxix4 #bb #bdg ,,ecclesiastes ii4 #ad #bag iii4 #a #afh1 #cbi iv4 #e #bdf1 #cdg #i #dfb #aj1 #aa #dfc #ab1 #ac #dfd vii4 #b #cib #aa #cjd #af #ba x4 #d #dfd1 #dfe #h #cjg xi4 #b #ahg1 #big #c #f xii4 #aa #f ,,canticles i4 #a #bge #b #bgd #c #bjb ii4 #ad #bae iii4 #d #bag #f #cif iv4 #c #bji #i #bje #ab #cjc1 #cfi v4 #b #hf vi4 #ac #bab vii4 #b #cig #h #bje #ac #bef viii4 #f #bac ,,isaiah i4 #c #chh #f #bgf #c #afh #ag #agh v4 #b #dac ix4 #f #aeg1 #bga1 #dfd xi4 #b #bif #f1 #g #dcj xiii4 #h1 #i #dhb xix4 #bj1 #ba #bhe xx4 #b #cdi #c #cdh #d #cdf1 #cdg xxv4 #h #bii1 #djb xxx4 #ae #djg xxxi4 #a #aih xxxii4 #bj #ddj xxxv4 #a #bab #c #chg xxxviii4 #h #ahg xl4 #e #cjh #f #bai #ca #bjd xli4 #h #caj xlii4 #f #caa xliii4 #b #h #ai #bhc xlix4 #a-c #caj #d #cab #f #caa1 #dfd #h #afi #i #bgb li4 #g #aec lii4 #g #aii liii4 #b #cjh #g #chh1 #ddc liv4 #a #bab1 #daf #ag #aib1 #dej lv4 #a #bci lviii4 #aa #cfh lx4 #h #hg lxiii4 #a #bai lxv4 #af #eg lxvi4 #a #bij #ab #e ,,jeremiah i4 #aa #bfi iv4 #ai #bcd vii4 #ad-ag #bfb viii4 #g #afh xii4 #h #ddb xvii4 #a #aea #i #cji #aa1 #ab #bag-bai1 #cab #ac #ahh #ae1 #af #dgd xx4 #i #bic #ai #bji xxii4 #ac1 #ad #bji #bi1 #cj #ahc xxiii4 #e #caa #bd #bib xxxi4 #ca1 #cb #cja xxxiii4 #ae #caa ,,lamentations iii4 #be #bcb ,,ezekiel iii4 #ag #beg #ah #cbe #bj1 #ba #beh vi4 #aa #cdf xviii4 #bc #ded xx4 #be #dch xxxiv4 #bc1 #bd #caa xliv4 #a1 #b #bhd ,,daniel i4 #h #be1 #cfg #af #chj iii4 #ah #be #dj #cfg vi4 #bb #cfc vii4 #i1 #aj #cfj ix4 #b #cfc xii4 #c #bhi xiv4 #cj #cfg ,,hosea i4 #b #ahg ii4 #ai #bac iii4 #b #ahg1 #bic iv4 #f #baf ,,joel i4 #h #bac1 #bae iii4 #i #bjg #ac #bjf #ah #bjg ,,amos v4 #ad #bjb ,,jonah iii4 #e #bhf iv4 #g1 #i #acf ,,micah i4 #a #dab1 #dac iv4 #d #bae #h1 #i #dac #aj1 #ac #dad v4 #b #dab-daf #e #bih #g1 #h1 #aj #dag vi4 #c1 #d #bgg #h #bgh1 #dah vii4 #a1 #b1 #h1 #i #dah #i1 #ah #dai ,,habakkuk ii4 #d #ded #i-ab #h #aa #bai iii4 #g #cea ,,haggai i4 #b1 #d #bjh #d #bji #h1 #aj1 #ad #baj ii4 #f #baa #g1 #h1 #bc #bab ,,zechariah iii4 #c1 #h1 #ab #caa v4 #a #adi #g #aa ix4 #aj #bab ,,malachi iv4 #b #ahg1 #bad1 #bih #c ,,esdras iv4 #bi1 #cj1 #ca #bch ,,tobit iv4 #ba #aaf xii4 #h1 #i #cfc ,,judith xiii4 #af #cfg ,,wisdom ii4 #ae #dfe iv4 #i #hg1 #ajc1 #dec #aa #beb #ae #bbd1 #beb vii4 #bb #cig viii4 #ai #bag ix4 #ae #bjd ,,ecclesiasticus i4 #ad #deb xv4 #b #bad xviii4 #cj1 #ca #cfh xix4 #b #cfh #bc1 #bd #aa xxiii4 #ah #bjh xxvii4 #aa #bcf xxx4 #a #dad ,,baruch iii4 #bd1 #be #ha ,,susanna #ae #dhc1 #dhd #cd #dgi #dc #bdf ,,bel ,,and ,,the ,,dragon #cf #bie #b ,,maccabees iv4 #ah #cdc ,s4 ,,matthew i4 #ah #cdj1 #dhb #bc #bhd ii4 #f1 #ah #dae iii4 #d #cfh #i #bcj #aa #ahg1 #djg #ae1 #bc #bhd iv4 #b1 #cd #cfc #d #cie #ag #bjb v4 #c #bec #ag #afi1 #ahg1 #bih1 #chc1 #dca1 #dch #bg #ahc #bh #dcj #cj #dci #cg #ei #dd #cah1 #che #dd1 #de1 #dh #bjd vi4 #bb #bj #cc #bcc vii4 #c #ahh #g #cj1 #baj #ad #aih #ae1 #af #bhj #ag #bja viii4 #b1 #c #cji #g #deh #bd #bid #bi #afc ix4 #ab #cbi #ac #cbi #ae #bad #bj #djg x4 #ai1 #bj #cj1 #beh #bh #db #cj #bb #cc #cdf1 #dcb #ci #adf xi4 #ab #chi #ag #cdg #be #cjg #bg #dab #bh #ade1 #dgd xii4 #dh #hf xiii4 #dc #bcf1 #dag #eb #bef xiv4 #d #acd #bf #bhe #ca #deg xv4 #h #bge xvi4 #ah #bij #ai #dbc #bd #chb1 #dbf #bf #aj xvii4 #b #dfa #d #bjc #ba #bhf1 #cfc #bg #bc1 #be xviii4 #ae1 #ag #bei #af #dgi #ai1 #bj #cei #ba1 #bb #cha #bc1 #ce #bgb xix4 #e #bhc #ab #dbh #ba #bd1 #cah #bf #bje xx4 #aj #bc #ae #bja #bc #ahi xxii4 #ab #bha1 #bhh #ag1 #ah #aed #ah1 #ai #bd #ba #acc xxiii4 #aj #ddb xxiv4 #ae #bge #ce #bab1 #bbf #dj #djh #da #cif xxv4 #ba #hc #dj #c1 #bgg #dc #dfc xxvi4 #da #bcd #ei1 #fj #dhd #fd #ddf #gj #dfa xxvii4 #d #djg #bc1 #be #bah #be #bbf #de #cic #df #bai #eb #cji xxviii4 #ai #cae #bj #cbh ,s4 ,,mark i4 #bd #afe ii4 #aa #dfj iii4 #ag #aeh iv4 #ch #bid viii4 #ch #cdf ,s4 ,,luke i4 #bd #dhb #bh #dhc #cd1 #cg1 #ch #bhd #ce #cag #db #dae ii4 #d #dae #bc #bba #bh #bcj #ce #djc #cf1 #cg #bhd #cg #cfh #ea #bge #eb #dfd iii4 #b1 #ai #chb #f #dcj iv4 #be #dji #bi #cah vi4 #de #dd vii4 #cf-ch #bgj #dc1 #dg #bff #dd #bgc #de #bgd viii4 #ag #cbe ix4 #bc #ad #bf #dcb x4 #b #ai #bj #ahi #ce #ahf xi4 #a #bcc xii4 #di #dfc xiii4 #aa #dad #ai1 #ba #cif #cb #afh xiv4 #af #bhh xv4 #h1 #i #bj #aj #bgh #ag1 #ai #h #bb #dgb xvi4 #i #dfi #ac #ib #ca #djd xvii4 #e #deg #f #cif #g #dfe #ca #bjf xviii4 #db #bca xix4 #h #djg #ag #dd #cc #ddj #ce #ade #dj #aej xx4 #d #aeg #cf #dib xxi4 #b #ahf xxii4 #g-ab #afg #db #dbb #dc #bai1 #bii1 #djg1 #dbb #dh #bge xxiii4 #cd #cjh #dd #baa #ec #bcj xxiv4 #g #ahg #cb #bjf ,s4 ,,john i4 #a #aei1 #bjc #ad #caj #af #bjb #ag #afi #ah #eg1 #aei1 #bic1 #caj #bf #bbb1 #bcb1 #cei #bi #bc1 #ahi1 #bjb1 #bef1 #cia1 #djj1 #dcf1 #ddc #cb #bgg #cf #dbi #dg #bcj ii4 #ai #agj #ai #dfc iv4 #f #dfc #ad #bjg #bf #bja #cd #djg v4 #aj1 #cj #ded #ah #df #cj1 #ca1 #de #dec vi4 #dd #dh #ej #dae #eh #cie vii4 #d1 #e1 #g1 #ae #ahh #ab #dd #af #ahe1 #dfa #cg #baj #ch #e1 #chc #ef #dg viii4 #h1 #i #ahc #aj #ahi #aj1 #aa #ahd #aa #dci #ab #bjf #bj #ahe #cd #bdg #dj #dh #ef #dbc ix4 #a #dei #b1 #c1 #e-g #dfj #aj1 #aa #dfa #be #afd1 #dfa #bh #dfa #bi #afe x4 #aa #dc xi4 #cc1 #cd #cji #ce #bjb #dc #dfj #ej #cbj #ed #dbb xii4 #a #dbb #e #bgh xiii4 #b #chi #bg #ddi1 #dfa xiv4 #i #aee #ab #afd1 #bca #ba #d #bc #bij #bg1 #bh #df #bg #bgd #cj #be xv4 #c #dfa #ae #bdc #bb #dcd xvi4 #ae1 #af #aee #cb #ahi1 #cah xvii4 #a #afh #c #dj #aa1 #ad1 #ah #be xviii4 #h #dbb xix4 #f #bbf #aj #ded #be1 #bg #cic #bf1 #bg1 #cj #cdj #cj #djb #cd #djj xx4 #bb #cii xxi4 #g #bie #bb #adg ,,acts i4 #ah #ch #bf #dde ii4 #d #bg iii4 #f #chg #f1 #ac #cjh vii4 #ee #bjc1 #cih #ef #cdi1 #cfj ix4 #a #bee #e #g x4 #i #bjh #aj #cag1 #cfc xv4 #aj #dbc xvi4 #bb #bhi xvii4 #ah #cfe #bg1 #bh #bia #bh #bjd1 #bbd1 #deh xx4 #bd #chb #ce #dfg ,,romans i4 #ag #dec1 #ded #bj #cg ii4 #ad #dcc iii4 #d #cai #ai #dcd1 #dcf iv4 #g #dcf #aa #dcj #ae #dcc1 #dcd v4 #c1 #d1 #e #aie1 #dad #ai #aa1 #aef1 #dce #bj #cje1 #dce1 #dcf vi4 #c #cfb #e #dbf #h #bbj1 #dfc #aj #adg #ac #bdi vii4 #g #dce #h #dcd #bb #dbi viii4 #ac1 #af1 #ag #bbh #ag #bie1 #cfb1 #chf #bj #bhh #bj-bd #bbd-bcb #bf #bcc #bg #bcd #cg #bdd1 #dag x4 #b #bei #d #bd1 #bib #h #dea #aj #bf1 #bgd1 #bii #ae #aii xi4 #e #bab #be #cgf1 #dbj #be1 #bf #bbf #cc #bec #cf #bje xii4 #ai #cij xiii4 #d #ahb #g #cde #h #deb #aj #bjd #ab #dfa xiv4 #b #cgj #a ,,corinthians i4 #a #bja #h #cg1 #dh #bc1 #bd #dcb #be #cai #bg #bbj #cj #cei ii4 #i #bcb1 #dei #ae #cea1 #dca iii4 #b #g1 #bjg1 #chd #f1 #g #ca #ab1 #ac #dci #ad1 #ae #ddj #ah #bbj iv4 #c1 #d #bdc #i #cha #bj #cae #ba #bgj v4 #c #cac #e #dah #g #agc #h #age #i #cfa #aj1 #aa1 #ab #cfb #ab #dff vi4 #a1 #b1 #e #aec #d-f #dff #g #dfg1 #dfh #ab1 #ac #bdg vii4 #d #cfh #bb #dej #be #cfi #bf1 #cb1 #cd1 #ce1 #cg-dj #cgj #cd1 #ch #bhc viii4 #e1 #f #cje ix4 #a1 #ag1 #ai #bdb #ag #deb #bf #bhi #bd1 #bg #bdc #bg #bhe1 #cfj1 #djc x4 #b #age #d #bij #g #cfb #ab #cgb #ag #daf #bc #cec #bi #bdh xi4 #a #ad #c #cjd #ac-ae #daa #ad #baf xii4 #g-i #bb #g1 #aa #bcc #ba #bgi #bc #dbh #bh #bcj xiii4 #a #cbb #b1 #g1 #aj1 #ac #def #d #aie #g #deg #aj #cie xiv4 #ae #bcc #cd1 #ce #daa xv4 #bb #dbc #bc #bcj #bh #ad1 #bbg1 #bbi1 #cjh #cb #bhj #cb-cd #cfd #da #afj #de1 #df1 #dg #bie #dh1 #di #bac #di #bij #ed1 #ee #bii1 #djb #ee #cjh #b ,,corinthians i4 #ai #bi1 #bjd ii4 #aj #bgj iii4 #c #aec #ag #ddc #ah #afa iv4 #f #dch #af #dbi #ah #bif v4 #d #bbd #h #bjc #d1 #g1 #h1 #aj #bbe #ae #cja #af #bee1 #cjg #af1 #ag #bc #ag #cec #ag1 #ai1 #bj1 #ba #bef #ag1 #ba #cjh #ba #aeb1 #def vi4 #b #afi #e #bhe #aj #cha #ae #adi vii4 #e #bdd1 #dag viii4 #i #chf1 #dfd x4 #aj1 #aa #cad xi4 #b #cjc1 #cgj #ad #adi #bf #bhi #bg #cfh #bi #bca xii4 #b #hf1 #bjc #d #bcd1 #cih #aj #de1 #ace ,,galatians i4 #h #bha #ae #bbb #ah #ahh ii4 #d #bdb #f #ac1 #def #ah #cch #ai #aeb #bj #bee1 #cja1 #cjb iii4 #f #dee #aj #dea #aj1 #ac1 #af1 #ai #dda #aa1 #ac #aeb #ac #cjh1 #chb #bb1 #be1 #bi #ddb #bc #dec #bd #dcg1 #deb iv4 #a1 #c #ddb #d #ce1 #aeb1 #caj1 #ddc #f #bbh1 #bca #h #cji #aj1 #aa #afg #bb #dee #bd #dej v4 #a #dea #b #dee #f #bef #ac #bdb #ac1 #ad #deb vi4 #aa #cac #ad #chb1 #deg ,,ephesians ii4 #d1 #f #ddf #ad #cei1 #dag #ad1 #ae1 #ah #ddg iii4 #a #dfd iv4 #e #aeg #h #dfd #aj1 #aa1 #ac #ddg #ac #baf1 #cjj1 #ddc #ad #bcf #ae #ddd #af #ddh #bb1 #bf #ddi #cb #chd v4 #c #g #c1 #e #cfb #a1 #c1 #e1 #i1 #aj #dde #ad #ac #bd1 #be #ddi #bg #cfi #ca1 #cb #dde vi4 #ab #add1 #bhi1 #cha1 #dde1 #ddi #ac #ddi #af #bch ,,philippians i4 #bc #ade #bd #ha1 #bca ii4 #f #bdc #f1 #g #ad1 #cji #g #bc1 #cjg1 #caj #g1 #h #caf #g1 #aa #cjh #f-h #df #h #dba #i #chg #af #cab iii4 #g #aef #h #ad #bj #aei1 #cib iv4 #g #bab1 #bea #ac #bjg ,,colossians i4 #ae #ah1 #bcj #af1 #ag #baj #ah #bcj ii4 #i #caf1 #cfh #ac1 #ad #bgb #ad #dcf #bj-bb #bjc #bj #bhe iii4 #aa #chf #ac #cia iv4 #c #age #a ,,thessalonians iv4 #d #g #a ,,timothy i4 #i #bdj ii4 #e #cji iii4 #b #cgh #f #cgi #c-g #fi #af #bja v4 #f #baj #bc #cfg #bd #aj vi4 #aj #aj #af #da #b ,,timothy ii4 #e #bhh #aa1 #ab #daa #ai #cge iv4 #b #beh1 #bgj #g #bhh #h #bc ,,titus i4 #f1 #g1 #i #cgh iii4 #aj #ff ,,philemon #a #chi1 #dge ,,hebrews i4 #c #aee1 #bja1 #bjb1 #bca #e #ei ii4 #g #dg iv4 #d #bii #ab #bab1 #cbb1 #djj1 #djc #ac #cah #ad #cja v4 #a #cgg #b1 #d1 #e1 #g #cgc vi4 #ac #dg #ah #caf1 #cai vii4 #b1 #c #cgc #af1 #ag #cja viii4 #h1 #i #cja ix4 #d #ah #ag #ddb x4 #g #cjb xi4 #i #cgd #bf #cdf #cc1 #cd1 #cg1 #ch #chj #cd #cha xii4 #bb #bbb #bi #djg xiii4 #h #bii #ab #cbi #a ,s4 ,,peter i4 #ab #bjc1 #dei #ae1 #ag-ai #chf #ah1 #ai #dbf1 #ddc ii4 #ah #cid iii4 #c #bec #c1 #d #bej iv4 #h #deg v4 #h #add #b ,s4 ,,peter i4 #d #bjj1 #bia #a ,s4 ,,john ii4 #ah #agd1 #cja iii4 #i #deg iv4 #ah #deg v4 #a #def #bj #dj #b ,s4 ,,john #aj #fi ,,revelation i4 #h #bf1 #bbc1 #cgd1 #dac ii4 #aj #bhh #ad1 #ae #cbc iii4 #a #bbg v4 #ab #cjh viii4 #c1 #d #cif xviii4 #bb #cig xxi4 #bc #bjf xxii4 #af #bii ,,index ,,of ,,latin ,,and ,,greek ,,words ,a ,abdicati1 #ahc4 absconditam pretio humum1 #aaj1 note4 acta #cc1 note4 aerarii1 #aee1 note4 agnatio1 #ced4 1 #bh4 ,almo1 #aaa1 note4 amentata sententia1 #af4 ampliavit1 #cjh4 apex1 #cee4 1 #bh4 arca1 #hi1 note4 ,astarte1 #aaa1 note4 aula regalis1 #cic1 note4 1 #aaa1 note4 ,b ,basilica1 #adb1 note4 ,c ,castellum1 #dba4 cernere hereditatem1 #ddc1 note4 clarissimus1 a title of courtesy1 #aja1 note4 claudebat1 from claudeo1 to be lame1 #hd1 note4 cleros1 #dfe4 cognatio1 #ced4 compares1 #ceb4 confundar1 confusus fuerit1 #cdf1 #dcb4 contrarius1 #bah4 cornici oculum effodere1 #bai4 creaturam1 #a4 cubitum1 intexti in1 #abe1 note4 curiales1 #aje1 note4 ,d ,dacia ,ripensis1 #fg1 note4 decani1 #abi1 note4 decurions1 #aje1 note4 denarius1 #bf4 dies saeculi1 #daf4 diminuit1 #cjh4 dii patrii and indigetes1 #ig1 note4 dicesis1 #cc1 note4 distinxisti1 #beh4 ,e ,enneacaidecateris1 #aff1 note4 1 #aeh1 note4 1 #bbd4 1 #cc1 note4 ,f ,fiscus1 #hi1 note4 ,g ,gigas salutaris1 #baa1 note4 gignentia1 #aaj1 note4 ,i ,illustris1 a title of courtesy1 #aja1 note2 #acg1 note4 impressio1 #cgi4 incipit 1 #afg1 note4 institutis1 #dba4 ,j ,judicium1 #bai2 judicio1 #bai4 ,l ,laborat1 #dfc4 ltus1 #dgj4 longaevi super terram1 #cib4 luna1 for day of the month1 #afh1 note4 ,m ,magister equitum et peditum1 #bgi1 note4 magister officiorum1 #cca1 note4 mensis novorum1 #afi1 note4 missam facere1 #abi1 note4 ,mithras1 #aaa1 note4 morsus hominum1 #bih4 1 #bdg4 ,n ,nevel1 #ahg4 nivei1 #f4 nomen and numen1 play on1 #ie4 1 #cjf4 ,p ,pannonia1 #ajh1 note4 peculium1 #ih1 note4 perdendo1 #bah4 prfectus prtorio1 #cc1 note2 ,itali1 #abh1 note4 prfectus urbi1 #id1 note4 prpositus cubiculi1 #acg4 prscriptio1 #cgi4 primitias1 #bcj4 primogenitus1 #bba2 primogenita1 #bcj4 primitivus1 #bba4 principes virtutum1 #abh1 note4 propria corporis1 #bbe4 puer1 #dfd2 puerum1 #caa4 puleium1 #ag4 ,r ,refrigerat1 #bgg4 reprobus1 #cfj2 reprobum1 #cfa4 ,rhoetia ,secunda1 #ajh1 note4 ,s ,sacramentum1 #bge4 sculum1 #daf4 sobrietatis inebrietas1 #cfh4 sobrii estote1 #cfd4 sola1 #cfh4 sospitatis indicio1 #bhj4 specie1 #cji4 spectabilis1 a title of courtesy1 #aja1 note4 spiritum1 #bgd4 statera1 #bd4 subditus fiat1 #dcd4 superpositus1 #fe1 note4 ,t ,tractatus concilii ,nicni1 #ej1 note4 tubera1 #af4 ,v ,valeria ,ripensis1 #ajh1 note4 vela1 #abi1 note4 ,venus ,clestis1 #aaa1 note4 vibulamina1 #bdg4 vicarius1 #cc1 note4 vivi1 #f4 ,,the ,,end4 ,footnotes4 #a - ,the word in the original is ,sacerdos4 ,it is constantly used by ,s4 ,ambrose and other writers of his time for ,bishops1 though they sometimes add a qualifying epithet1 #8,summus ,sacerdos4' ,but even alone it is used where the writer is clearly speaking of ,bishops1 and of ,bishops qu ,bishops4 ,thus it occurs frequently in the ,proceedings of the ,council of ,aquileia1 which is itself styled #8,sacerdotale ,concilium4' ,see the ,article #8,bishop' by ,mr4 ,haddan in ,dict4 of ,chr4 ,ant4 ,vol4 #a p4 #baj b41 who refers also to ,bp4 ,taylor1 ,episc4 ,assert4 #bg4 ,it has therefore been rendered #8,bishop' throughout this volume1 wherever it is plain that the reference is to ,bishops1 and #8,priest' wherever it is used in a more general way4 #b - ,this forms the two first books of the #8,de ,fide' still extant among the works of ,s4 ,ambrose4 ,the other three books were added afterwards1 as ,s4 ,ambrose explains at the beginning of ,bk4 iii1 to maintain his statements against the attacks of heretical teachers4 ,the ,treatise1 #8,de ,spiritu ,sancto1' in #c books1 was sent afterwards in #cha ,a4,d4 #c - ,nivei4 ,this is the reading all ,,mss4 ,ed4 ,rom4 has #8vivi1' which would agree better with the text of ,s4 ,john4 #d - ,the ,benedictine reference for the first of these texts is ,prov4 xiv4 #c4 ,the lips of the wise shall preserve them1 with which the ,sept4 and ,vulg4 agree4 ,in the second the ,english ,vers4 has ,the lips of the wise disperse knowledge4 ,here ,s4 ,ambr4 agrees with the ,sept4 #e - ,forum ,cornelii was on the ,via milia1 about #bc miles ,s4,e4 of ,bononia4 ,it was at this time in the ,province milia4 ,the modern name is ,imola4 #f - ,the ,benedictine ,editors refer this to the ravages of the ,goths after ,valens' defeat at ,hadrianople ,a4,d4 #cge4 ,it is on this that they found the date of the letter1 but the reference is somewhat vague4 #g - tubera #h - ,amentata illa non manipularis sententia4 ,ed4 ,ben4 refers to ,junius1 ,adagiorum ,centuriae #c1 #aj1 who says #8,amentatam sententiam dixit ,d4 ,ambrosius pro valid et haud vulgari firmisque argumentis roborat4 ,est autem amentum lori genus quo hasta praeligata validius certiusque libratur evibraturque3 hinc amentata sententia ea est qu neutiquam trivialis est et pedanea1 cujusmodi manipularis vocatur1 velut a gregario milite profecta1 sed eximia et artificio vallata4' ,he quotes two passages from ,cicero1 ,de ,orat4 #a #eg1 #bdb4 ,brut4 #gh4 #bga1 in both which places he uses #8amentat hast' of arguments1 and also ,tertull4 adv4 ,marc4 iv4 #cc where he says that our ,lord amentavit ,phariseis hanc sententiam1 non potestis ,deo servire et mammon1 where it plainly means1 #8gave them this home-thrust4' #i - puleium1 lit4 the herb penny royal4 #aj - ,bassianus is mentioned among the ,bishops who took in the ,council of ,aquileia1 as ,bishop of ,laus ,pompeia1 now ,lodi ,vecchio1 ,s4,e4 of ,milan4 ,the modern town of ,lodi is about #e miles from the site of the ancient one4 #aa - ,he means the day of his consecration as ,bishop4 ,so ,s4 ,ambr4 speaks of his own consecration day as his birthday1 ,comm4 in ,luc4 vii4 #gh4 #ab - ,comum is the modern ,como1 at the southern extremity of the ,lake which takes its name from it4 #ac - ,these words are added by ,s4 ,ambrose4 #ad - statera4 #ae - denarius4 #af - 4 #ag - ,there is no text in ,holy ,scripture exactly corresponding to this4 ,lev4 xxv4 #aa which is referred to by ,ed4 ,ben4 is hardly to the point4 #ah - ,there can be little doubt that the true date is iii4 ,non4 ,sept4 i4 e4 the #crd of ,sept41 and not ,nonis1 the #eth4 ,for in #cha ,a4,d4 the #eth of ,sept4 was on a ,sunday1 and it is hardly likely that a ,council would have sat from daybreak till one o'clock 7,ep4 #aj4 #e7 in the ,church on such a day1 and moreover it would not have been natural for ,palladius to say1 as he does in #dg4 ,non respondebo nisi auditores veniant post ,dominicam diem1 if he were speaking on a ,sunday4 #ai - ,the reading of ,ed4 ,rom4 has been adopted1 which omits the preposition #8cum4 ' ,if this were correct1 it would imply that the consuls were themselves taking a leading part in the ,council2 whereas it is clear that they are mentioned solely as the ordinary way of fixing the year2 nor had the consuls at this time any other than such ornamental functions4 ,see ,gibbon's description1 ch4 xvii4 vol4 ii4 ed4 ,smith p4 #bjf-bjh4 #bj - ,by #8acta' here are meant formal and official records taken down and published by authority4 ,thus ,jul4 ,csar ordered the #8,acta' of the ,senate to be regularly published4 ,suet4 ,cs4 #bj4 #ba - ,it is to be remembered that #8diocese' was then a civil and not an ,ecclesiastical term4 ,a #8dicesis' was an aggregate of provinces1 under the charge of a ,vicarius1 who was subordinate to one of the four ,prfecti ,prtorio1 each ,prfectus having under him a number of dioceses4 ,thus the ,vicarius ,itali1 who was subordinate to the ,prfectus ,prtorio ,itali1 had in his diocese fourteen provinces1 including both ,liguria of which ,milan was the capital1 and ,venetia in which ,aquileia was situated4 ,it is to be remembered also that ,italia at this time meant only the north of ,italy1 the rest of ,italy being now included in the ,diocese of ,rome1 and under the ,vicarius ,urbis ,romae4 ,see the table given in ,smith's ,gibbon1 vol4 ii4 p4 #cae4 taken from ,marquardt4 ,when the word diocese came into ,ecclesiastical use1 it was applied1 first to 8an aggregate not merely of several districts1 governed each by its own bishop1 but of several provinces 77 each presided over by a metropolitan4 ,the diocese itself was under an ,exarch or ,patriarch40 ,dict4 of ,chr4 ,ant4 sub voc4 #8,credit' is here read for #8creditam1' as required by the order of the words4 #bb - ,it is not certain to whom the ,emperor's letter was addressed4 ,some have thought that it was addressed to the ,pretorian ,prefect of ,italy4 ,tillemont maintained that it was addressed to ,valerian1 ,bishop of ,aquileia1 in whose see the ,council was held4 ,the language1 though not decisive1 seems in favour of the former supposition4 ,in #g4 the ,prefect of ,italy is spoken of as issuing letters in pursuance of it4 #bc - i4 e4 a copy of ,s4 ,paul's ,epistles4 #bd - i4 e4 the ,emperor's letter4 #be - ,the text here seems defective1 nor is there any thing to guide us to supply the lacuna4 ,what is given in the translation is no more than a guess at the meaning of the sentence4 ,the general connection is however clear enough even if it be omitted4 #bf - ,the reading of ,ed4 ,rom4 is here adopted1 as alone furnishing a reasonable sense4 ,the ,benedictine text is unintelligible4 #bg - ,by ,illyricum is here meant ,illyricum ,occidentale1 which at this time was under the jurisdiction of the ,vicarius ,itali4 7,see the ,table in ,smith's ,gibbon1 referred to in note#ba p4 #cc47 ,sirmium1 which in the following ,century was entirely destroyed by the ,goths under ,attila1 was at this time a place of great importance both civil and ecclesiastical4 ,it is spoken of by ,justinian as capital of ,illyricum both in civil and episcopal matters 7,tillemont1 note xv on the ,life of ,s4 ,ambrose vol4 x4 p4 #gci74 ,its ecclesiastical importance is shewn by the contest in which ,s4 ,ambrose engaged with ,justina1 two years before the ,council1 #cgi ,a4 ,d4 to bring about the election of ,anemius as ,bishop1 when the ,empress was using all her influence to cause an ,arian ,bishop to be appointed4 ,arianism had been rife there for some time1 and ,germinus a previous ,bishop had been one of the leaders of that party4 7,tillemont1 ,s4 ,ambr4 ch4 xx47 ,illyricum had been finally separated into two divisions1 ,orientale and ,occidentale1 by ,gratian1 in #cgi ,a4,d4 who transferred the ,eastern ,division to ,theodosius when he made him ,emperor of the ,east1 from which time it formed part of the ,eastern ,empire4 7,tillemont1 ,hist4 des ,emp4 vol4 v4 p4 #gaf47 #bh - ,the context requires the reading #8bonus' for #8omnibus1' which is that of one ,,ms4 ,the same ,,ms4 also inserts #8,deum' in ,eusebius' next speech1 which is required by the argument4 #bi - made ,himself of no reputation ,e4,t4 #cj - ,but now ye seek to kill me1 a man c4 ,e4,v4 #ca - ,by #8tractatus concilii ,nicni' is meant simply the ,nicene ,creed4 ,this is established by ,s4 ,ambr4 ,de ,fide iii4 #ae4 #abe 7#eah ,ed4 ,ben47 where1 speaking of the letter of ,eusebius of ,nicomedia read at the ,council1 in reference to the word 1 he says1 ,hc cum lecta esset epistola in ,concilio ,nicno1 hoc verbum in tractatu fidei posuerunt ,patres1 etc4 #cb - ,the reading in ,ed4 ,ben4 is #8carendum4' ,if it is genuine1 the word must have acquired a sort of transitive sense and have come to mean #8to be deprived4' ,no traces of such an use is to be found in ,facciolati or in ,ducange4 ,ed4 ,ben4 quotes a parallel use of #8abstinendus' but without any instances4 ,rom4 reads #8privandum1' ,chifflet #8curandum1' either of which give the required sense1 but seem corrections without ,,ms4 authority4 #cc - ,the text in this passage is defective and confused3 but the general sense1 as given here1 may fairly be made out of it as it stands4 #cd - ,it is to be noticed that the sentence of only twenty-five ,bishops are here given out of thirty two or thirty three4 ,it is probable therefore that the ,record is defective1 and that the sentences of the rest have been lost4 #ce - ,ed4 ,ben4 here reads1 ,et cum ,secundianus subripuisset4 ,as subripuisset by itself could have no sense1 the reading of ,ed4 ,rom4 has been adopted1 ,et cum ,secundianus se paullulum subripuisset et postea convenisset4 ,this is adopted in ,tillemont's narrative1 ,il sortit mesme de l'assemble1 mais il revint quelque temps aprs4 #cf - ,this is according to the text of ,ed4 ,rom4 #cg - ,the abrupt termination of the discussion with ,secundianus1 without any account of a decision in his case1 seems to point to the same conclusion as the incomplete list of ,bishops who give sentence on ,palladius1 that the ,record is defective4 ,moreover the unusual number of various readings is generally a sign of a defective text4 ,the force and cleverness of the evasions of ,secundianus seem sometimes to be lost thereby4 #ch - ,with regard to the names of the sees1 those of which the modern name is as familiar or more familiar than the ancient have been rendered by the modern name1 those of which the modern name would be unfamiliar to general readers have been left in their ancient form4 ,it would be affectation to call ,s4 ,ambrose ,bishop of ,mediolanum3 on the other hand nothing would be gained by calling ,felix ,bishop of ,jadera1 ,bishop of ,zara4 #ci - ,this name is omitted in the list at the beginning1 so that there are thirty three in this list1 only thirty two in the other4 ,the two presbyters were probably representatives of ,bishops1 but it is not stated of whom4 #dj - ,it is probable that similar letters were addressed to the ,bishops of the other ,provinces of ,gaul1 who had sent ,justus as their deputy1 and to ,africa and ,illyricum1 though no record of them remains4 ,possibly they were identical1 except the address4 ,gaul had at this time been so subdivided1 that the ,vicariate or civil ,diocese consisted of no less than seventeen provinces4 ,see ,marquardt's ,table1 as quoted above4 #da - ,there is no mention of the condemnation of ,attalus in the ,records1 another proof that they are not complete4 #db - ,julianus ,valens was ,bishop of ,petavio or ,pettau on the ,drave1 into which ,see he had apparently been introduced in the place of the orthodox ,bishop ,marcus3 for this is1 according to ,tillemont1 the meaning of the word #8superpositus4' ,when ,pannonia and ,illyricum were overrun by the ,goths after ,valens' defeat at ,hadrianople1 7#cgh ,a4,d47 he deserted his charge4 ,the ravages of the ,barbarians are described by ,s4 ,jerome ad cap i4 ,zephan4 vol4 iii4 p4 #afde4 ,see ,gibbon ch4 #bf4 7from a note in ,newman's ,fleury1 vol4 #a p4 #ch47 #dc - ,the reading here is uncertain4 ,ed4 ,rom4 has #8prout jam et sacerdotum concilio sententia in eos lata est4' ,nor is it certain to what laws allusion is made4 ,a long note in ,ed4 ,ben4 does not seem to clear up the matter4 #dd - ,dacia ,ripensis4 ,the original ,province of ,dacia was beyond the ,danube4 ,it was conquered and included in the ,empire by ,trajan4 ,in the time of ,aurelian it was abandoned again1 and the ,danube re-established as the frontier4 ,then the ,roman colonists were removed to the ,south of the ,danube1 into the central district of ,msia1 which was then called ,dacia ,aureliani4 ,this was afterwards divided into two ,provinces1 called ,dacia ,ripensis and ,dacia ,mediterranea1 ,ripensis being the northern part1 extending along the bank of the ,danube1 whence the name4 #de - 8,damasus was made ,pope on the death of ,liberius ,a4,d4 #cff4 ,ursinus1 called by some ,ursicinus1 was1 as ,damasus had been1 ,deacon at ,rome1 and could not endure the exaltation of his former colleague who is suspected of having taken part with ,felix1 the successor to the power of ,liberius1 when exiled by the ,arians4 ,ursinus was factiously consecrated by one ,bishop1 and a contest ensued in which even much blood was shed4 ,ursinus was banished1 and being recalled the next year1 was banished again after two months4 ,in #cga he was allowed to leave his place of exile1 and only excluded from ,rome and the suburbicarian provinces4 ,in #cgh he held the factious meetings mentioned in the letter1 and was exiled to ,cologne4 ,he continued to petition ,gratian to restore him1 and hence the request of the ,bishops at ,aquileia40 ,note in ,newman's ,fleury vol4 #a1 p4 #ch4 #df - i4 e4 ,julianus ,valens1 ,bp4 of ,petavio1 mentioned in the preceding letter4 #dg - after the first and second admonition ,e4,v4 #dh - ,this ,lucius the person who1 after the death of ,s4 ,athanasius1 was forced upon the ,church of ,alexandria as ,bishop1 in the place of ,peter who had been duly elected1 by the ,governor of the ,province4 ,his crimes and cruelties are recorded at length by ,eccl4 ,hist4 iv4 #ba1 #bb4 ,he was eventually expelled from the see he had usurped1 and is mentioned by ,socrates1 ,hist4 ,eccl4 v4 #g1 as afterwards dwelling at ,constantinople and sharing the fate of ,demophilus4 #di - ,demophilus was originally ,bishop of ,beroea1 7probably ,beroea in ,thrace17 and was deposed from his office for ,arianism4 ,in ,a4,d4 #cgj1 on the death of ,eudoxius1 he was elected by the ,arian party ,bishop of ,constantinople1 in opposition to ,evagrius4 ,he was supported by ,valens who was then ,emperor1 and ,evagrius banished4 ,in #chj ,a4,d4 after the accession of ,theodosius1 matters were changed4 ,theodosius offered to maintain him in his see1 if he subscribed the ,nicene ,confession1 but he refused1 and withdrew1 and maintained1 in conjunction with ,lucius and others1 ,arian worship outside the walls of ,constantinople4 ,he died ,a4,d4 #chf4 ,he is mentioned by ,s4 ,ambrose 7,de ,fide #a4 #f4 #de47 as a leader of one of the various forms of ,arianism4 #ej - ,this refers to the long schism which had existed in the ,church at ,antioch1 ever since #cca ,a4,d4 when ,eustathius was deposed by the ,arian party3 in #cfa ,a4,d4 ,meletius was elected as successor to ,eudoxius1 having previously subscribed the ,creed of ,acacius 7,socr4 ii4 #dd472 but on his accepting the ,nicene ,creed1 and acknowledging the ,homoousion1 he was deposed1 and banished by the ,emperor ,constantius1 and ,euzoius1 an ,arian1 appointed in his stead1 who was afterwards succeeded by ,dorotheus1 7who was afterwards transferred to ,constantinople1 #che ,a4,d47 ,meanwhile ,meletius had returned from exile1 but the extreme orthodox party refused to recognise him1 because he had at first been appointed as a ,semi-,arian1 and elected ,paulinus1 though the ,council of ,alexandria had urged them to submit to ,meletius1 so that1 as ,socrates says1 when recounting the ,bishops of the chief sees in the year #cgi1 the ,church at ,antioch 4 ,paulinus was supported by the ,church of ,alexandria and by the ,bishops of the ,west1 and1 as appears from the statements of this letter1 a compromise had been proposed1 that when either ,meletius or ,paulinus died1 both parties would acknowledge the survivor4 ,the ,bishops at ,aquileia urge the ,emperor to enforce this1 not aware that ,flavian had already been elected as ,meletius' successor at the ,council of ,constantinople4 ,the schism was thus perpetuated1 and continued till #dae ,a4,d4 ,what the difficulty about ,timotheus was1 is not certain4 ,he had been consecrated ,bishop of ,alexandria that same year1 after the death of ,peter1 the successor of ,s4 ,athanasius4 ,tillemont 7vol4 x4 p4 #aci7 suggests that it was probably connected with the question of the succession at ,antioch4 #ea - ,the enemy are the ,goths under ,fritigern4 ,see ,gibbon ch4 #bf4 #eb - ,the reading #8pactum' which is suggested by ,valerius is here adopted instead of #8factum'1 which seems to give no satisfactory sense4 #ec - ,fleury remarks on this #8,this letter plainly shews that the ,bishops who were there present 7i4 e4 at the ,council of ,aquileia7 either did not acknowledge the ,council which had been lately held at ,constantinople to be an cumenical ,council1 or that they were not yet informed of what had been transacted in it4 #ed - ,in the regard of the question between ,nectarius and ,maximus1 the ,western ,bishops had been deceived by the latter4 ,maximus1 called the ,cynic because he retained the outward garb of a ,cynic philosopher after he professed to have become a ,christian1 was irregularly consecrated at ,constantinople1 but was never recognised1 and was formally pronounced by the ,council not to be a true ,bishop4 ,he then went about trying to stir up other ,churches in his favour4 ,see ,prof4 ,bright's ,hist4 of the ,church1 pp4 #afj-aff4 ,nectarius was elected after the resignation of ,gregory ,nazianzen1 during the ,council of ,constantinople4 ,he1 like ,s4 ,ambrose1 was unbaptized and held a high civil office at the time of his election4 #ee - ,this is translated from an ingenious and probable conjecture of ,valesius4 #ef - ,the text through this long sentence is confused and ungrammatical1 but it conveys the general sense expressed in the translation with tolerable clearness4 #eg - i4 e4 ,gratian4 #eh - ,the sense is here to be elicited probably by repeating the word #8quod1' so that the sentence should run1 #8dogma nescio quod1 quod ,apollinaris asseritur4' #ei - ,there seems to be something corrupt in the text4 ,perhaps we should read #8moventur1' #8the dangerous parts of ,illyricum are in commotion2' or #8suspecta' has taken the place of some word1 such as #8superiora1' which would stand in antithesis to #8maritima4' #fj - ,it may complete the subject of this series of letters to remind the reader that about the same time that the ,council of the ,italian ,bishops was held1 ,theodosius convened a second ,council at ,constantinople to deal with the questions raised by the ,westerns1 where most of the ,bishops who had formed the previous ,general ,council re-assembled4 ,they replied to the invitation to another ,general ,council at ,rome by a ,synodical letter1 which is given at full length by ,theodoret 7,eccles4 ,hist4 v4 #i474 ,in it they excuse themselves from attending1 on the ground of their presence being required in their own ,dioceses1 especially after the long exile of many of them1 and the prevalence of ,arian usurpation1 wishing that they #8had the wings of a dove1' to fly to their ,western brethren4 ,they then give a summary of the doctrinal decisions of the two ,councils1 and announce that they have sent three ,bishops as deputies to explain all things more fully to them1 and1 with reference to the disputed successions at ,constantinople and ,antioch1 give their assurance to their brethren that both ,nectarius and ,flavian were canonically elected1 and the elections ratified both by the clergy and the faithful of each diocese1 and by the ,council1 reminding them of the ancient ,canon re-affirmed at ,nica that each province should settle all such questions for themselves4 #fa - ,acholius1 or ,ascholius1 as he is called by ,socrates1 was the ,bishop who baptised ,theodosius1 during an illness which seized him on a campaign against the ,goths4 ,he was present at the ,council of ,constantinople1 and afterwards at that of ,rome1 not as one of the deputies from the ,east1 but probably because his see had been so recently transferred to the ,eastern ,empire1 that he might seem to belong to both ,east and ,west4 7,tillemont ,ambr4 ch4 xxxi47 ,it was there that he met ,s4 ,ambrose1 who had gone to ,rome to attend the ,council1 and had fallen ill4 ,his death must have occurred in ,a4,d4 #chc1 for his successor ,anysius was ,bishop before the death of ,damasus1 ,bishop of ,rome1 who died in ,a4,d4 #chd4 ,theodoret therefore 7,b4 v4 ch4 #ah47 must be wrong in making him the ,bishop who wrote to ,s4 ,ambrose an account of the massacre at ,thessalonica1 which occurred in ,a4,d4 #cij4 ,but the passage of ,theodoret occurs in only one ,,ms41 and is perhaps not genuine4 #fb - ,the ,goths had been settled within the boundaries of the ,empire by ,valens in ,a4,d4 #cgf1 when they implored his protection against the ,huns4 ,he established them in ,moesia1 where they soon revolted1 and ravaged ,thrace1 uniting with their former enemies1 the ,huns1 and other barbarians4 ,valens was defeated and slain by them in ,a4,d4 #cgh1 and then they overran all the neighbouring provinces4 ,there is a graphic account in ,gibbon1 ch4 xxvi4 #fc - ,the ,benedictine text here reads #8claudebatur4' ,several ,,mss41 as the editors mention in a note1 have #8claudebat4' ,they themselves suggest #8claudicabat4' ,but #8claudebat' really gives the same meaning1 and there seems little doubt that it is the true reading4 ,it comes from claudeo or claudo1 7for both forms are to be found17 meaning #8to be lame1' #8to halt4' ,it occurs three times in ,cicero4 #fd - #8fisco vel arc4' ,the #8fiscus1' or imperial treasury1 received whatever was assigned to the ,emperor individually1 as distinguished from the #8aerarium1' which received what belonged to the senate1 as representing the old republica3 #8arca' is sometimes used in late writers as equivalent to #8fiscus1' sometimes1 when distinguished from it1 as here1 it signifies the city funds1 which were distinct from both4 #fe - ,julian's edict1 forbidding the ,christians to teach in the schools of grammar and rhetoric1 is mentioned with disapproval by ,gibbon ch4 xxiii4 #ff - i4 e4 his half brother ,gratian4 #fg - i4 e4 ,maximus4 #fh - ,valentinian the #ast4 #fi - ,this is sometimes represented as an exaggerated piece of rhetoric on ,s4 ,ambrose's part1 not to be regarded as representing a real truth3 but it may very well do so1 for ,valentinian was almost constantly occupied with wars on the frontiers of the empire1 and it does not appear from his life that he was ever at ,rome during his reign4 ,milan1 not ,rome1 was the chief seat of the ,western ,emperors at this time1 when they were not with their armies4 #gj - ,the ,prfectus ,urbi at this time #8was regarded as the direct representative of the ,emperor1' and1 among other duties1 #8he had every month to make a report to the ,emperor of the transactions of the ,senate1' and also was #8the medium through which the ,emperors received the petitions and presents from their capital4' ,dict4 of ,ant4 sub voc4 #ga - ,by the #8late emperor' is meant ,julian2 #8his successor' is ,valentinian the #ast1 and #8last ,emperors' are ,valentinian the #ast and ,valens4 #gb - ,there is a play here on the words #8nomen' and #8numen4' #gc - ,symmachus is thinking of ,virgil's invocation1 ,di patrii1 ,indigetes1 et ,romule1 ,vestaque ,mater1 c4 ,georg4 i4 #dih4 ,the ,di patrii are explained as being those brought by neas into ,italy1 ,indigetes those native to the soil of ,italy4 #gd - ,in strict law a slave's peculium was the property of his owner1 but custom had allowed it to be regarded his own property4 #ge - ,another trace of ,virgil3 ,cum jam glandes atque arbuta sacr ,deficerent silv et victum ,dodona negaret4 ,georg4 i4 #aeh4 #gf - ,valentinian the #ast1 as ,symmachus mentions above1 had tolerated the heathen rites1 and this he here represents as having availed to win the special favour of the gods4 #gg - ,this an official title of honour4 ,there were three ranks among those who held office under the ,emperors1 #a ,illustres1 #b ,spectabiles1 #c ,clarissimi1 which is the one here applied to ,symmachus4 ,the latter was applied to all senators3 the other two were reserved for the higher offices of state4 ,see ,gibbon1 ch4 xvii4 #gh - ,he is referring apparently to ,galba1 ,otho1 and ,vitellius1 but somewhat exaggerates the brevity of their reigns4 ,galba reigned nearly seven months1 ,otho three months1 ,vitellius nearly eight months4 #gi - ,the captive ,emperor is ,valerian1 who1 ,a4,d4 #bfj1 was taken prisoner by ,sapor king of ,persia1 and treated with the utmost indignity4 ,the other is his son ,gallienus1 and ,s4 ,ambrose's expression with regard to him may be explained by a sentence of ,gibbon1 7ch4 xi4 init47 #8,under the deplorable reigns of ,valerian and ,gallienus1 the empire was oppressed and almost destroyed by the soldiers1 the tyrants1 and the barbarians4' #hj - ,s4 ,ambrose refers here to a law of ,valentinian's1 forbidding the ,clergy from receiving bequests from widows and unmarried females4 ,it was addressed to ,damasus1 ,bishop of ,rome4 ,s4 ,ambrose's caution in de ,off4 ,min4 #a1 #bj1 #hg1 shews that control was needed4 ,s4 ,jerome1 speaking of this law says1 #8,i do not complain of the law1 but grieve that we have deserved it4' #ha - ,in the provincial towns the political power in the times of the ,emperors had passed into the hands of the curia or provincial ,senate2 and1 with the power1 many burdensome and extensive duties1 were laid upon the curiales or decurions1 as they were called4 7,see #ae47 ,exemption from these had been granted first by ,constantine2 afterwards1 as it was found that persons sought ,holy ,orders in order to evade civil duties1 the privilege was restrained3 and various changes were introduced by different ,emperors4 ,a full outline of the various laws is given in a learned note in ,newman's ,fleury1 vol4 i4 p4 #afb4 where the text is speaking of ,s4 ,ambrose's ,letter to ,theodosius1 7infr4 ,lett4 xl47 where he again complains of the same hardship4 ,the subject is also more fully dealt with by ,bingham ,antiq4 ,b4 ,v4 ch4 iii4 #ad-af4 #hb - #8,conferte' is here adopted as a manifest emendation of #8conferet4' ,the transfer of two letters is a common mistake of copyists4 #hc - ,this was the case in ,julian's reign1 as may be seen in ,theod4 iii4 #ab4 #hd - ,the reading of all the other ,edd4 #8sacri nemoris' for #8agri nemorum' is here adopted1 as yielding a clearer sense4 #he - ,pannonia was at this time divided into three provinces1 viz4 ,pannonia ,prima and ,secunda1 and ,valeria ,ripensis4 #hf - ,rhaetia ,secunda was the name given to ,vindelicia when separated again from ,rhaetia proper1 shortly before the time of ,constantine3 it had been united to it about the end of the first century4 #hg - ,the ,reading #8nuda gignentium' is adopted from ,ed4 ,rom4 ,the phrase occurs in ,sallust ,jug4 #gi1 #f4 #8,gignentia' is used for plants1 trees c4 ,the clause #8quae nos' c4 is strange1 but probably refers to the torpidity of winter1 which is felt by man as well as by the lower creation4 #hh - ,this passage seems suggested by reminiscences of ,virgil1 the phrase #8absconditam pretio humum' possibly from ,aen4 iv1 #baa4 urbem ,exiguam pretio posuit1 while in the latter part ,s4 ,ambrose perhaps had in his mind the description of ,evander's town in ,aen4 viii4 ,see especially ll4 #cdg-cff4 #hi - ,the story of ,cybele being brought to ,rome1 and landing outside the city1 where the little stream of the ,almo joins the ,tiber1 is told at length by ,ovid1 ,fast4 iv4 #bej-cdh4 ,in commemoration of the washing of the ,statue and sacred implements at the landing1 an annual ceremony was maintained1 which seems to have been popular1 from the numerous allusions to it in later writers4 ,see ,lucan #a4 #fjj1 ,martial iii4 #dg4 #b1 ,stat4 ,silv4 v4 #a4 #bbb1 ,sil4 ,ital4 viii4 #cfe1 all quoted in ,dict4 of ,geogr4 ,when the rites were performed away from ,rome1 the nearest river was conventionally made the ,almo for the time4 ,it is remarkable that ,ammianus ,marcellinus xxiii1 #c1 #g4 mentions as one of the ,emperor ,julian's lasts acts1 his keeping the day of this rite1 when on his last campaign against the ,persians1 and performing all the ceremonies at ,callinicum or ,nicephorium on the ,euphrates4 #ij - ,venus ,clestis is a ,latin equivalent of 1 and this name was transferred1 according to ,herodotus 7,bk4 i4 ch4 #aje47 to the ,phnician goddess ,astarte1 or ,ashtaroth4 ,the same author also 7,b4 i4 ch4 #aca47 identifies ,aphrodite with the ,persian goddess ,mitra1 which however is shewn by ,prof4 ,rawlinson1 ad loc41 to be an error1 as ,mithras is the sun-god of the ,persians4 ,the ,temple of ,venus ,clestis1 or ,astarte1 at ,carthage was very shortly after this time converted into a ,christian ,church1 as recorded by ,gibbon on the authority of ,prosper ,aquitan4 7ch4 xxviii74 #ia - ,s4 ,ambrose's repeated assertions1 that the ,christians formed a majority in the ,senate1 are characterised by writers unfavourable to ,christianity as unfounded1 but they produce no proof4 ,gibbon 7ch4 xxviii4 note #ab47 simply says that it is an assertion #8in contradiction to common sense4' ,but as a large majority of the ,senate voted for the abolition of the worship of ,jupiter about the same time1 as ,gibbon himself records1 common sense would seem rather to agree with ,s4 ,ambrose4 #ib - ,referring to the unhappy end of ,gratian who in the previous year 7,a4,d4 #chc47 had been overpowered by ,maximus1 who revolted in ,britain1 and attacked him in ,gaul4 ,his troops deserted him and he was put to death by ,maximus' orders4 #ic - ,pompeius was murdered1 as he landed in ,egypt1 after escaping from ,pharsalia1 by ,achillas an ,eunuch and one of the guardians of king ,ptolemy4 #id - ,tomyris queen of the ,massaget4 ,see the story in ,herod4 i4 #bad4 #ie - ,this is the first of the famous ,hamilcars1 the one who led the great invasion of ,sicily in ,b4,c4 #dhj1 and was totally defeated by ,gelon4 ,herodotus1 ,b4 vii4 ch4 #afg1 tells the story to which ,s4 ,ambrose alludes as the account given by the ,carthaginians of his end4 #if - ,s4 ,ambrose is alluding to the famous story of ,julian burning his fleet1 after crossing the ,tigris to attack ,sapor1 king of ,persia1 in his dominions4 ,this was regarded afterwards by the ,christians as an act of judicial blindness4 ,see ,augustine de ,civ4 ,dei iv4 #bi1 v4 #ba4 ,ammianus1 xxiv4 #g4 asserts that he repented of the order as soon as it was issued1 but was too late to stop the flames4 ,gibbon endeavours to justify the act1 and says1 #8had he been victorious we should now admire his conduct4' ,see his narrative in ch4 xxiv4 ,the author of his life in the ,dict4 of ,ant4 styles it #8the best thing he could have done1 if his march into the interior of ,persia1 had been dictated by absolute necessity4' ,setting these hypotheses aside1 and looking only at the actual result1 we may fairly think that the ,christian interpretation of the facts1 even if over-strongly expressed1 is the truer4 #ig - ,he here refers to ,josephus ,antiq4 v4 ch4 iv4 #ih - ,the name given in the ,hebrew is ,ramath ,lehi1 which means1 #8the hill or lifting up of the jaw-bone4' ,s4 ,ambrose interprets it below #8maxillae interfectionem4' ,he would seem to be here suggesting a ,greek etymology4 ,the ,benedictine note suggests that the name ,agon is a confusion on his part from the word in ,josephus4 #ii - ,the words #8quasi in cubitum intexti' are probably from the ,old ,latin ,version of the ,bible4 ,field1 on ,origen's ,hexapla in loc4 7,judg4 xvi4 #ac47 mentions that some ,,mss of ,,lxx read or 1 which may very well have been translated by some such words as the above1 in the ,old ,latin ,version which ,s4 ,ambrose used4 #ajj - ,the expression #8principes virtutum' seems to be a phrase from the ,old ,testament4 ,in the ,vulgate we find #8rex virtutum' ,ps4 lxvii1 7lxviii4 ,e4,v47 #ac1 where the ,e4,v4 has #8kings of armies1' and in ,judith xiv4 #ag 7#ai ,e4,v47 #8,quod quum audissent principes virtutis ,assyriorum1' and in #a ,macc4 v4 #ef4 #8,azarias princeps virtutis4' ,the #8comites consistoriani' formed a sort of cabinet 7consistorium7 or privy council to the ,emperor4 ,the ,benedictine ,editors take #8principes virtutum' as meaning the ,magistri militum1 but the absence of any conjunction is against this4 #aja - ,this must mean the ,prfectus prtorio ,itali1 one of the four great ,viceroys1 under whom the ,dioceses of the ,empire were placed4 ,he was supreme over all ,italy1 and the countries north of it to the ,danube1 and the western part of the north of ,africa4 ,he had under him three ,dioceses1 containing thirty ,provinces4 #ajb - ,the title given them is #8,decani4' ,they seem to have been something like the lictors of the great officers of state under the republic4 #ajc - ,these #8vela' or hangings were a token that the building was claimed for the #8fiscus1' or private property of the ,emperor4 ,gibbon in his grand way says1 #8the splendid canopy and hangings of the royal seat were arranged in the customary manner1' but1 as is noticed by the writer of the ,life of ,s4 ,ambrose in ,dict4 of ,christian ,biog4 it is clear from the sequel of the narrative 7see #bj7 that they were outside1 not inside the ,church4 #ajd - ,the words in the original are #8missam facere4' ,prof4 ,bright in his ,history notes that this is #8the earliest instance1 apparently1 of this term being used for the ,eucharistic service4' #aje - #8,the introduction of barbarians into the ,roman armies became every day more universal1 more necessary1 and more fatal4 ,the most daring of the ,scythians1 of the ,goths1 and of the ,germans1 were enrolled not only in the auxiliaries of their respective nations1 but in the legions themselves1 and among the most distinguished of the ,palatine troops4' 7,gibbon1 ch4 xvii47 ,the ,goths were ,arians4 ,it was much about this time that ,ulfilas1 the apostle of the ,goths1 made his famous translation of the ,bible into ,gothic4 ,see ,bright's ,hist4 of the ,church p4 #aeg4 #ajf - ,this is the ,vulgate rendering of #8,at ,salem is ,his ,tabernacle4' #ajg - ,on the high rank and great influence of the ,prpositus cubiculi1 or ,grand ,chamberlain1 see ,gibbon ch4 xvii4 ,they ranked with the ,prfecti prtorio and other highest officers of state as ,illustres4 ,see note on ,lett4 xvii4 #a4 #ajh - ,a reply of ,valentinian the #ast to some ,bishops of the ,hellespont and ,bithynia1 who demanded permission to meet #8to amend the doctrine of the faith1' is given by ,sozomen4 7vi4 #g47 ,his words are1 #8,it is not lawful for me1 as a layman1 to busy myself about such matters as these3 let the ,bishops1 whose business it is1 meet by themselves wherever they will4' ,to the same effect are the words of his which ,theodoret reports1 7iv4 #f47 when bidding the ,bishops of the province elect a successor to ,auxentius4 ,he bids them choose a fit person1 #8that we also1 who rule the empire1 may sincerely bow our heads to him1 and welcome his reproofs1 7for1 being men1 we cannot but stumble17 as a remedial discipline4' ,what law is referred to is uncertain4 ,the ,benedictine ,editors1 after mentioning some which had been suggested #8think it more probable that the law referred to is not extant4' #aji - ,gibbon 7ch4 xxv47 in his character of ,valentinian says1 #8,in the time of ,julian he provoked the danger of disgrace by the contempt which he publicly expressed for the reigning religion4' ,the story is told by ,theod4 ,eccles4 ,hist4 iii4 #af4 ,valentinian was in official attendance on the ,emperor ,julian on one occasion when he went to the temple of ,fortune to perform rites4 #8,on either side of the door were stationed attendants1 who sprinkled all who came in with lustral water to purify them1 as they believed4 ,when some of the drops fell on his cloak1 ,valentinian struck the attendants with his fist1 saying that he was defiled not purified by them4' ,for this he was dismissed from the court1 and sent to a solitary garrison4 ,the same story is told with slight variations by ,sozomen4 ,hist4 vi4 #f4 #aaj - ,he is alluding to his own election4 #aaa - ,this is true of the first decision of the ,council1 but as ,s4 ,ambrose says1 #8it ended badly1' for the ,bishops were inveigled into accepting a less orthodox formula4 ,see ,prof4 ,bright's ,hist4 p4 #id1 #ih4 #aab - ,s4 ,ambrose here delicately alludes to the service he had rendered to ,valentinian in going on his behalf to the court of the usurper ,maximus after the death of ,gratian1 which is referred to in ,letter xxiv4 #aac - #8,this was not so great an inconvenience to them as might appear at first sight1 for the early ,basilicas were not unlike the heathen temples1 or our own collegiate chapels1 that is1 part of a range of buildings1 which contained the lodgings of the ecclesiastics1 and formed a fortress in themselves1 which could easily be blockaded either from within or without4' ,newman4 ,ch4 of the ,fathers4 p4 #bb4 #aad - ,the words #8custodiam' and #8amisit1' are repeated by ,s4 ,ambrose from the former part of the sentence4 #8,amisit' as applied here recalls the ,psalmist's expression1 #8,hath ,god forgotten to be gracious8' ,ps4 lxxvii4 #i4 #aae - ,this refers to a story thus recounted in ,paulinus' ,life of ,s4 ,ambrose ch4 #ab1 #8,among many who tried to force ,s4 ,ambrose into exile1 but through ,god's protection failed of their purpose1 one ,euthymius more hapless than the rest1 was stirred to such a pitch of frenzy that he hired a house close to the ,church1 and there kept a carriage1 that he might the more readily carry off ,ambrose into exile1 by seizing him and putting him in the carriage4 ,but his wickedness fell upon his own pate1 7,ps4 vii4 #g47 for that very day year1 he was himself put into the carriage and from the same house was carried into exile1 confessing that it was by the just judgment of ,god that his wickedness had recoiled on himself1 and he was carried into exile in the very chariot which he had prepared for the ,bishop4 ,and the ,bishop did much to comfort him1 by giving him money1 and other necessaries4' #aaf - ,the word is #8curiales4' ,see ,footnote #ha on ,lett4 xviii4 ,to the authorities there referred to add ,bingh4 ,antiq4 iv1 #d1 #d1 where ,gothofred's enumeration of their duties is given in full in the notes4 #aag - ,zech4 v4 #a ,e4,v4 a flying roll4 ,vulg4 volumen volans4 #aah - i4 e4 by causing them to commit sacrilege4 #aai - ,there is a play here on the word #8aerarios1' as connected with #8aerarium' the treasury4 ,the aerarii were the lowest class of people at ,rome1 and so ,s4 ,ambrose calls the #8pauperes ,christi' his aerarii1 while at the same time they are the treasures of the ,church4 #abj - ,s4 ,augustine mentions in his ,confessions 7ix4 #g47 ,s4 ,ambrose's introduction both of ,hymns and chanting during this period of trial4 #8,then was it first instituted that1 after the manner of the ,eastern ,churches1 ,hymns and ,psalms should be sung1 lest the people should wax faint through the tediousness of sorrow2 and from that day to this the custom is retained1 divers1 yea1 almost all ,thy ,congregations throughout other parts of the world following herein4' ,oxf4 ,transl4 ,he speaks in the same passage of the behaviour of the people3 #8,the devout people kept watch in the ,church1 ready to die with their ,bishop ,thy servant4' ,he also dwells on the effect produced on himself1 these events happening shortly before his conversion4 #8,how did ,i weep in ,thy ,hymns and ,canticles1 touched to the quick by the voice of ,thy sweet-attuned ,church6 ,the voices flowed into mine ears1 and the ,truth distilled into mine heart1 whence the affections of my devotion overflowed1 and tears ran down1 and happy was ,i therein4' ,ib4 ix4 #f4 ,it is quite possible that some of the twelve ,hymns1 acknowledged by the ,benedictine ,editors as genuine1 were then first sung4 ,among them are the well-known #8,aeterna ,christi munera1' #8,aeterne rerum ,conditor1' #8,deus ,creator omnium1' and others1 whose strains are now familiar in ,english versions4 #aba - ,this is said to be the ,church now called #8,s4 ,ambrose the greater4' ,the ,roman ,church is the one called in the previous letter the #8,new ,basilica1' and also the ,church of the ,apostles4 ,it was probably called #8,romana' from being near the ,porta ,romana4 #abb - ,s4 ,augustine says that it was revealed to him in a dream4 #abc - ,these were 1 or persons possessed by evil spirits4 ,on them see ,bingh4 ,antiq4 iii4 #d1 #f4 ,the laying on of hands was part of the rite of exorcism4 #abd - ,the text stands #8arriperetur urna1' nor is there any variation of ,,mss4 noted4 ,but it seems absolutely necessary to read #8una4' ,an #8urna' could have nothing to do with the matter4 ,it might hold ashes1 but surely not the bones of two men of marvellous size4 ,the histories founded on the letter all tacitly adopt the emendation1 and speak of #8a woman among the possessed4' ,see ,fleury4 ,b4 xviii4 #df4 ,tillemont in ,vit4 #abe - now of ,s4 ,vitalis and ,s4 ,agricola ,fleury p4 #ajd4 ,eng4 ,tr4 #abf - ,this is distinctly asserted by ,s4 ,augustine in all the three passages referred to in the ,introduction4 #abg - ,the word is #8,enneacaidecateris4' ,mr4 ,hensley remarks in his article on ,easter1 #8,it has been often stated that the ,council established a particular cycle1 that of nineteen years1 but this is a mistake4' #abh - #8,nam incipit esse contrarium4' ,according to ,ducange #8incipio' is used in late ,latin in the sense of the ,greek verb 1 and here1 as it would seem1 with the force with which that verb is so often used as equivalent to #8it is likely' or #8it is sure' that such and such is the case3 see ,lidd4 and ,scott4 1 ii4 #c1 #d4 #abi - ,an allusion to ,virg4 ,georg41 #a1 #bgf4 ,ipsa dies alios alio dedit ordine luna ,felices operum2 quintam fuge1 etc4 #acj - ,days immediately following the ,kalends1 ,nones or ,ides1 considered unlucky by the ,romans4 ,see ,a4 ,gellius1 v4 #ag4 ,what the #8,egyptian days' were is not ascertained4 #aca - ,this is the ordinary phrase for the day of the lunar month4 ,see ,bright ,early ,engl4 ,ch4 ,hist4 p4 #aie4 #acb - ,s4 ,ambrose's ,latin is #8mensis novorum4' ,the ,,lxx has 4 ,the ,vulgate #8in mense novarum frugum4' #acc - bitter herbs ,e4,t4 ,ex4 xii4 #h4 #acd - ,the ,era of ,diocletian was the prevalent one at this time1 and till the general adoption of the ,christian ,era1 which did not become established until the #hth ,century4 ,see ,mr4 ,hensley's article #8,era' in ,dict4 of ,christ4 ,antiq4 ,he gives there the rule for reducing the ,era of ,diocletian1 the epoch of which is ,aug4 #bith ,a4,d4 #bhd1 to the ,christian ,era1 viz4 to add #bhc years and #bdj days to the given date of ,diocletian's ,era4 ,according to this the ,easter of the #hith year of ,diocletian would be ,a4,d4 #cgc1 and that of the #icrd would be ,a4,d4 #cgg4 ,the #8times lately past' would probably refer to ,a4,d4 #chc1 when1 as may be seen by the ,table1 the #8fourteenth moon' fell on a ,sunday4 #ace - ,there is a slight error here4 ,the interval is #cb days1 not #ca4 #acf - ,there is some uncertainty about the reading here4 ,the original reading in the text was #8biennium1' and1 as this clearly did not agree with the facts the ,benedictine ,editors adopted a suggestion that #8biennium' was a mistaken rendering of a ,,ms4 which had #8vi-ennium4' ,but the period of #f years would not be precise1 as the year referred to must be ,a4,d4 #cgi1 7see table17 which would be seven years before4 #acg - ,the precise words are not found in either of these passages4 #ach - in haste ,e4,t4 #aci - against all the gods of ,egypt ,e4,t4 #adj - ,this would seem to be not quite correct4 ,mr4 ,hensley remarks that in ,a4,d4 #cfj4 ,easter day was on ,april #bcrd but that the #8fourteenth moon' of that year was a ,monday and not on a ,sunday4 ,the question is discussed in ,ideler ,chronol4 vol4 ,,ii4 p4 #bed-beg4 #ada - i4 e4 as ,bishop4 #adb - ,the ,juthungi were a ,german tribe settled on the north bank of the ,danube1 in what is now ,austria ,proper and ,moravia4 ,it is uncertain whether they were1 as ,ammianus ,marcellinus describes them1 a sept of the ,alemanni1 or whether they were ,goths4 ,it has been suggested that the name is only another form of ,gothi or ,gothones1 7,dict4 of ,antiq47 ,the want of a detailed and accurate history of these times1 which are just beyond the range of ,ammianus1 makes it difficult to make out clearly the allusions which ,s4 ,ambrose here makes4 ,tillemont explains them thus1 #8,bauton seeing the ,juthungan ,alemanni ravaging ,rhaetia1 while the ,roman soldiers were engaged in guarding the passes of the ,alps against ,maximus1 summoned the ,huns and ,alans to make war on them4 ,these tribes accordingly pillaged the territories of the ,alemanni up to the frontiers of ,gaul4 ,but on ,maximus complaining that they had been brought against him1 ,valentinian1 to deprive him of any pretext for breaking off the peace1 induced them to retire in the midst of their victories by presents of money4' ,he also considers that the reason why the ,juthungi came to pillage ,rhaetia that year was the extraordinary fertility1 and that it is this invasion to which allusion is made in ,letter xxiv1 #ba1 where ,s4 ,ambrose says that ,rhaetia ,secunda #8drew down an enemy on herself by her abundance4' #adc - ,s4 ,ambrose means ,maximus' brother4 #add - ,he seems to mean that pity for the dead should move him to less harsh treatment4 ,but perhaps the word #8tuam' may have dropped out1 and we should read #8tu tuam causam considera1' #8do you consider your own case4' #ade - ,it seems necessary here to read #8allegabis' for #8allegabas1' as the past tense would be unmeaning4 #adf - ,cabillonum is the ancient name of ,chlons-sur-,sane4 #adg - ,he refers to the ,bishops ,idacius and ,ithacius1 who had induced ,maximus to put ,priscillian and others of his party to death1 in spite of the remonstrances of ,s4 ,martin1 who urged ,maximus to be content with their having been condemned by ecclesiastical sentence4 ,priscillian #8had adopted a strange compound of various errors1' 7,prof4 ,bright ,hist4 p4 #afj47 chiefly ,manichean4 ,there is a full account of ,maximus' dealings with them in ,fleury1 xviii4 #bi1 #cj4 ,newman's ,transl4 vol4 #a1 p4 #ff-fi4 ,s4 ,ambrose in ,letter xxvi4 condemns the conduct of these ,bishops1 and the appeal to the civil sword in ,ecclesiastical cases1 in still stronger terms4 #adh - ,the ,benedictine ,editors consider him to be referring to the ,novatians4 #adi - ,s4 ,ambrose's ,latin is #8scribe hoc viros abdicatos4' ,the ,vulg4 has #8scribe virum istum sterilem4' ,the ,,lxx4 4 #aej - abdicati4 #aea - ,fleury remarks on this1 #8,we must remember that the canonical penances inflicted for great crimes were at that time so very severe1 that they were equal to a rigorous punishment4' #aeb - ,see ,footnote #adg on ,letter xxiv4 #aec - ,s4 ,ambrose makes the same statement again1 ,de ,spirit4 iii4 #ag4 #8,it is important then to notice where the ,lord maintained this argument1 for oft-times ,his oracles derive their value from the quality of the place where ,he was4' #aed - nevel4 #aee - ,these words are not in the ,heb4 ,in ,,lxx they take the place of the half-homer of barley1 4 ,s4 ,ambrose combines both4 #aef - ,it was said just afterwards1 if the story of the woman taken in adultery be in its right place1 which is doubtful4 #aeg - ,leah means #8wearied1' and the name is supposed to refer to her #8tenderness' or weakness of eyes4 7,gen4 xxix4 #af74 ,s4 ,ambrose gives a mistaken meaning to the name ,rachel1 which really means #8ewe4' #aeh - ,s4 ,ambrose often gives this exposition of the name #8,shechem4' #aei - ,isaac means #8laughter4' ,gen4 xxi4 #f4 #afj - ,he is here referring to ,virg4 ,ecl4 #e1 #gg4 ,dumque thymo pascuntur apes1 dum rore cicadae4 #afa - ,here again he is thinking of ,virg4 ,georg4 #c1 #cbh4 ,et cantu querulae rumpent arbusta cicadae4 #afb - ,here again ,s4 ,ambrose is thinking of ,virg4 ,georg4 #b1 #aed4 ,squameus in spiram tractu se colligit anguis4 #afc - ,perhaps quoted from memory from ,s4 ,john iv4 #bf4 #afd - #8,veri vana4' ,this is simply one of the ,virgilian expressions of which ,s4 ,ambrose is so full4 ,it is taken from ,aen4 x4 #fcj1 ,nunc manet insontem gravis exitus1 aut ego veri ,vana feror4 #afe - ,the ,engl4 ,vers4 is #8,prepare war1 wake up the mighty men4' ,the ,vulg4 #8,sanctificate bellum1 suscitate robustos4' #aff - ,this refers to ,ps4 xix4 #e4 where the sun1 that rejoiceth as a giant to run his course1 is usually interpreted by the ,fathers of the ,messiah4 ,it was a very favourite thought with ,s4 ,ambrose4 ,in his ,hymn #8,de ,adventu ,domini' he adapts the language of the ,psalm to it in words of beautiful simplicity1 ,procedit e thalamo suo1 ,pudoris aul regi ,gemin ,gigas substanti ,alacris ut currat viam4 ,egressus ,ejus a ,patre1 ,regressus ,ejus ad ,patrem1 ,excursus usque ad ,inferos1 ,recursus ad sedem ,dei4 ,in the ,de ,incarn4 ch4 v4 he gives a fuller explanation4 #8,him the ,prophet ,daniel describes as a ,giant1 because being of a twofold nature1 ,he partaketh in one ,person both of the ,godhead and of a human ,body1 and exulted in going forth as a ,bridegroom from ,his chamber1 like a ,giant1 to run ,his course4 ,he is ,bridegroom of the soul as being the ,word1 ,he is a ,giant of earth because ,he fulfilled all the duties of our daily life1 and1 though ,he was ever the eternal ,god1 took upon ,him the ,mystery of the ,incarnation4' #afg - ,the ,english ,version has #8,the partridge sitteth on eggs and hatcheth them not4' ,s4 ,ambrose is referring to #aa of the preceding ,letter1 where he applies the text to ,satan4 ,he makes the same application of it in ,letter xlvi4 #ad4 #afh - perdendo4 #afi - contrarius4 #agj - judicio4 #aga - judicio4 #agb - judicium4 #agc - #8,cornici oculum effodere' was a familiar ,latin proverb for overcoming craft with craft4 ,see ,cic4 pro ,mur4 #aa1 pro ,flacco1 #bj4 #agd - primitivus4 #age - primogenitus4 #agf - ,horontianus appears to have been1 like ,irenus1 a pupil of ,s4 ,ambrose1 and to have been ordained by him1 and to have been1 as the ,benedictine ,editors say1 #8,in clericorum contubernio educatus ab infantia4' ,nothing more is known of him4 ,see ,letter lxx4 #be4 #agg - 4 #agh - propria corporis4 #agi - ,sun1 ,e4 ,v4 ,sol1 ,vulg4 #ahj - primitias4 #aha - primogenita4 #ahb - ,the difference in the original is only the punctuation2 in the first case1 #8,nam quod videt quis quid1 et sperat3' in the second1 #8,nam quod videt quis1 quid et sperat8' #ahc - ,s4 ,ambrose is evidently referring to his mission to ,maximus1 and the persecution of ,justina4 #ahd - ,there is another reading of several ,,mss41 #8et ille profecto gemitus1' which seems to offer a better sense1 #8and that groaning is indeed truly unutterable1 etc4' #ahe - ,canaan4 ,e4,v4 #ahf - ,the ,vulgate has1 #8,trahitur autem sapientia de occultis4' ,the ,e4,v4 is1 #8,the price of wisdom is above rubies4' #ahg - ,this is referred by the ,benedictine ,editors to ,prov4 xxii4 #g4 but it does not agree with either the ,sept4 or ,vulgate4 #ahh - is inserted in a few ,,mss1 and ,spiritus is in the ,vulgate4 #ahi - ,the story of ,calanus and ,alexander is related in ,arian vii4 #b4 ,it is also more briefly alluded to by ,plutarch4 ,alex4 #fe4 ,neither writer mentions this letter4 #aij - vibulamina4 ,gr4 4 #aia - i4 e4 the three children in the furnace4 #aib - ,s4 ,ambrose is here imitating the consolation offered by ,ser4 ,sulpicius to ,cicero on the death of his daughter4 ,see ,ep4 ad ,div4 iv1 #e1 #d4 #aic - distinxisti ei4 #aid - #8,oriens' or #8the ,east' was the title of the great civil #8diocese' which included ,syria1 ,palestine1 ,cilicia1 ,cyprus1 ,mesopotamia1 and some adjacent districts1 and corresponded to the ,patriarchate of ,antioch in the ecclesiastical division4 ,it was originally under one chief called #8,comes orientis1' but it would appear from this passage1 as is asserted by ,gothofred1 that the civil and military functions had been divided1 and there were now two officers1 #8,comes orientis militarium partium1' and #8,comes orientis civilium partium4' ,the subject is somewhat obscure4 #aie - ,callinicum was in ,osrhoene1 a name given to the north-western part of ,mesopotamia4 #aif - ,socrates1 ,b4 v4 ch4 #ac41 mentions that ,nectarius' house was burnt by the ,arian party in the same year in which this letter was written4 #aig - ,see a note in ,newman's ,fleury1 p4 #afj4 #aih - ,andragathius1 who commanded a fleet in ,maximus' interest expecting ,theodosius to come to ,italy by sea4 #aii - ,the ,benedictine editors say #8tota hc pericope in uno ,cod4 ,reg4 desideratur3 forte non male4' ,it is difficult to elicit any sense from it4 #bjj - ,siscia1 now ,sissek1 was a large town in upper ,pannonia1 on the south bank of the ,save4 ,petavio1 now ,pettau1 was on the ,drave4 ,it seems likely that #8in ,sicilia' should be omitted1 as being only a false meaning for #8,sciscia4' ,there is no mention of ,sicily being in any way connected with the war4 ,but see ,tillemont1 ,theod4 art4 xlv4 #bja - ,s4 ,ambrose is quoting from memory and slightly varies the facts from the narrative in book of ,judges4 #bjb - ,see a learned note in ,newman's ,fleury vol4 #a p4 #afb1 on the exemption of the ,clergy from municipal offices1 compare also ,letter xviii4 #ad1 and the note there4 #bjc - i4 e4 the ,count of the ,east4 #bjd - ,this refers to the famous sedition at ,antioch1 when the mob1 enraged at the imposition of new taxes1 overthrew the ,emperor's statues1 and dragged them through the city4 ,after a period of suspense1 during which ,s4 ,chrysostom preached the ,homilies on the ,statues1 ,theodosius1 who had at first been violently enraged1 sent them a free pardon4 ,this was in the previous year4 #bje - i4 e4 of ,maximus4 #bjf - spiritum4 #bjg - sacramentum4 #bjh - refrigerat4 #bji - ,the ,latin title is #8,magister equitum et peditum4' ,when the ,prfecti ,prtorio became civil rather than military officers1 the chief command of the armies was transferred to two high officers1 called1 one #8,magister equitum1' and the other #8,magister peditum4' ,when the empire was divided these became four1 and eventually the number was increased to eight1 who were all called #8,magistri equitum et peditum4' ,see ,gibbon ch4 xvii4 #c4 #baj - i4 e4 the #8,comes ,orientis1' under whose jurisdiction the matter was1 and who had sent the report to the ,emperor4 ,see ,lett4 xl4 #f4 #baa - sospitatis indicio4 #bab - ,this sentence as it stands in the text is incomplete1 the #8quia' having no correlative4 ,the #8at vero quia' seems like #8at enim' in ,classical ,latin1 or perhaps the #8quia' should be omitted4 #bac - ,see ,letter xix1 #g4 ,s4 ,ambrose in ,de ,abraham ,b4 #a4 c4 #i1 #ic alludes to the use of the veil in ,christian marriages4 #bad - ,this name appears in the reply of the ,milan ,synod as ,plotinus1 which is probably the true form4 #bae - ,there are three laws in the code of ,theodosius directed against the ,manichees1 one of the year #cgb ,a4,d4 which forbade them to hold assemblies1 one of #chi ,a4,d4 and one of #cia ,a4,d4 ordering their banishment4 ,it is probably the second of these that is referred to1 though ,gothofred refers it to the third1 in which case the date of the ,letter must be altered4 #baf - ,all these names except ,geminianus occur in the list of ,bishops present at the ,council of ,aquileia4 ,see p4 #fj4 #bag - 4 #bah - ,this whole passage is full of expressions borrowed from ,virgil4 #bai - ,this title seems here to be applied especially to the constellations of the ,pleiades and ,hyades1 each of which consisted of seven stars4 #bbj - ,see note on ,letter xxvi4 #i4 #bba - morsus hominum4 ,e4 ,v4 #8principal men4' #bbb - ,devoravit mors praevalens4 ,the ,e4 ,v4 is1 #8,he will swallow up death in victory4' ,the ,vulg4 has1 #8,praecipitabit mortem in sempiternum4' #bbc - ,the word #8vitae' is here inserted as necessary to the sense1 and to the accuracy of the quotation4 #bbd - 4 #bbe - diminuit4 #bbf - ampliavit4 #bbg - ,this agrees with the ,,lxx1 2 #bbh - specie4 #bbi - puerum4 #bcj - #8,ecce ego mittam servum meum1 ,oriens nomen ,ejus4' ,vulg4 has #8,ecce ego adducam servum meum ,orientem4' #8,oriens nomen ,ejus' comes in v4 #ab4 #8,behold ,i will bring forth my servant the ,branch4' ,the same word in the original is used also in ,is4 iv4 #b4 ,jerem4 xxiii4 #e4 xxiii4 #ae4 and in all those passages the ,vulg4 renders it by #8,germen4' ,in the passages of ,zech4 and ,jerem4 the ,,lxx4 have the word 4 ,the word in the original means #8a sprout' or #8shoot4' #bca - ,see ,letter xxxii4 #a4 #bcb - ,he is quoting from a letter of ,cicero's4 ,ep4 ix4 #c4 ,longi subsellii1 ut noster ,pompeius appellat1 judicatio et mora4 #bcc - ,he is here quoting from ,cicero ,de off4 iii4 #a1 where ,cicero gives as a saying of ,scipio ,africanus1 on the authority of ,cato1 #8numquam se minus otiosum esse quam quum otiosus1 nec minus solum quam quum solus esset4' ,it is quoted again by ,s4 ,ambrose in ,de off4 ,min4 iii4 #a1 #ajg4 #bcd - ,this is the reading of most ,,mss1 according to the ,benedictine ,editors4 ,and1 though the connection of ideas is somewhat abrupt1 they explain it to be1 that1 as the gift of faith was bestowed on ,abraham the ,chaldean1 so the gift of prophecy was bestowed on ,balaam4 ,all the other ,editions have #8,balaam' instead of #8,abraham'4 ,this makes the connection easier1 but then #8adscitur ad fidem' is strangely applied to him1 and it could only mean1 #8is employed to utter the truth4' ,he might be called a ,chaldean as the common name among the ,romans for ,eastern diviners generally4 #bce - ,the ,magister officiorum was a sort of ,chief ,secretary of state1 both for home and foreign affairs4 ,a summary of his duties may be seen in ,gibbon ch4 xvii1 iv1 #b4 ,it was the influence which this post gave him over ,theodosius which enabled ,rufinus to stir the ,emperor's passionateness to the crime of ,thessalonica4 #bcf - ,the adjective ,portuensis generally refers to the town called ,portus1 which grew up in the times of the ,emperors on the harbour of ,ostia4 ,it is probable therefore that the reference is to some work of which the person spoken of had the superintendence4 #bcg - ,as ,lake ,larius was sometimes called ,lacus ,comacinus in the times of the ,emperors1 7,dict4 of ,geogr4 voc4 ,comum47 it is probable that the #8,comacin rupes' were some familiar rocks on its margin4 ,the comparison to a bull is simply an adaptation of ,virgil's #8,et faciem tauro propior1' ,georg4 iii4 #eh4 #bch - ,the word #8bonis' must certainly here be inserted in the text1 #8uterque alienae magis ordinationis vitiis quam suis bonis fretus1' as suggested by the ,benedictine ,editors4 ,it occurs just below in the corresponding sentence1 #8suis potius bonis quam alieno vitio defendi4' #bci - ,he is sometimes spoken of as ,bishop of ,nairsus in ,dacia ,mediterranea 7see ,note in p4 #fg47 but ,tillemont 7note #dc in ,life of ,s4 ,ambrose7 has made it probable that there were two ,bishops of the name of ,bonosus1 one of ,nairsus1 and the other of ,sardica1 the latter of whom is the one dealt with by the ,synod of ,capua4 #bdj - ,he is referring to the #8,memorial of ,symmachus4' p4 #id4 ,the #8two petitions1' libellos duos1 are ,letters #ag and #ah4 #bda - ,he means that the reason why he declines all communication with ,eugenius1 who wished to secure his great political influence on his side1 was1 that he felt sure that ,eugenius1 though at present temporising with both parties1 would in the end yield to the pressure of the pagan party1 and restore the revenues to the heathen temples4 #8,extorquendum' is1 in accordance with late ,latin idiom1 a mere future passive4 #bdb - confusus fuerit4 #bdc - confundar4 #bdd - ,see ,letter xliv4 #i1 and note c there4 #bde - compares4 #bdf - ,the argument here turns on the ,latin words4 #8,avunculus1' uncle1 is a mere diminutive of #8avus1' grand-father2 and the one word #8neptis' is used both for niece and grand-daughter without any distinction4 #bdg - ,the #8not' is inserted according to the suggestion of the ,benedictine ,editors4 ,there seems a contradiction in terms without it4 #bdh - agnatio4 #bdi - agnatio4 #bej - cognatio4 #bea - #8,apices' here and in #e undoubtedly means #8a letter4' #8,apex1' in late ,latin1 is used for a single letter written1 and #8apices' like #8literae1' for a continuous writing4 ,aulus ,gellius 7xiii4 #cj1 #aj4 xvii4 #i1 #ab47 quoted in ,white's ,dictionary1 uses the phrase #8literarum apices1' and in ,cod4 ,just4 ii4 #h1 #f4 we find #8,augusti apices' for #8the ,emperor's rescripts4' #beb - ,theodoret1 v4 #bd4 gives a detailed account of the ways in which the special intervention of heaven was displayed in ,theodosius' campaign against ,eugenius4 ,s4 ,aug4 ,de ,civ4 ,dei1 v4 #bf4 says that ,theodosius #8contra robustissimum ,eugenii exercitum magis orando quam feriendo pugnavit1' and1 after mentioning stories told by eye-witnesses of the manifest intervention of ,god on his behalf1 quotes the well-known lines of ,claudian1 ,o nimium dilecte ,deo cui fundit ab antris olus armatas hyemes1 cui militat ther1 ,et conjurati veniunt ad classica venti4 #bec - ,the word here used is plural1 ,venetiarum4 ,from this it has been argued that this letter must be of later date than ,s4 ,ambrose's time1 as ,veneti is the usual name for the city1 which was not founded till the time of ,attila4 7,gibbon ch4 xxxv4 vol4 iv4 p4 #bdb ed4 ,smith47 ,but he certainly uses the plural form in ,letter xviii4 #ba1 which is undoubtedly his1 and therefore1 as ,tillemont has pointed out1 no argument can be founded on this against the present letter4 ,it is possible that under the plural form he intends to include ,venetia and ,histria1 which are reckoned together as one consular province in the civil division of the empire1 7see ,marquardt's ,table1 in ,smith's ,gibbon vol4 ii4 p4 #cae47 and also as one ecclesiastical province in the ,exarchate of ,milan1 7see ,bingham ix4 #a1 #f47 ,by #8finitimis ,itali partibus' he probably means ,flaminia and ,picenum ,annonarium1 which were also included in the #8,diocese' of ,italy and ,exarchate of ,milan4 #bed - intentio4 #bee - ,it is to be noted that ,eusebius1 who died in ,a4,d4 #cga1 was not the last ,bishop of ,vercell1 but ,limenius1 whose name occurs among the ,bishops who took part in the ,council of ,aquileia4 ,this has also been made an argument against ,s4 ,ambrose's authorship1 but there does not seem much weight in it4 ,eusebius was much the more famous man of the two1 and his teaching and example and the memory of his labours and martyrdom are naturally appealed to by ,s4 ,ambrose4 #bef - ,these were1 it appears1 followers of ,jovinian4 ,see above1 ,introd4 to ,letter of ,siricius1 p4 #bhj4 #beg - reprobus4 #beh - reprobum4 #bei - ,nothing is known of this man1 nor is even the name certain1 as there are many various readings4 ,the ,benedictines suggest that it may mean ,philodemus1 who is mentioned by ,diog4 ,laert4 x4 #c4 as a follower of ,epicurus1 and is also spoken of by ,cicero1 ,de fin4 #aa1 #ce4 and by ,horace1 ,sat4 #a1 #b1 #ba4 #bfj - sobrii estote4 ,vulg4 #bfa - ,nothing is known of ,demarchus1 whom ,s4 ,ambrose here quotes4 ,the ,benedictines suggest that it may be a mistake for ,hermarchus1 who was ,epicurus' successor as head of his school1 and who wrote books in defence of the ,epicurean philosophy4 ,he is mentioned several times by ,cicero4 #bfb - ,though the so-called ,epicureans of later days perverted his theory to what is generally known as ,epicureanism1 ,epicurus himself certainly did not mean by pleasure sensual pleasure4 #8,pleasure was not with him a momentary and transitory sensation1 but he conceived it as something lasting and imperishable1 consisting in pure and noble mental enjoyments4' #8,he was a man of pure simple and temperate habits4' ,dict4 of ,biog4 in voc4 ,vol4ii4 p4 #cd1 #ce4 #bfc - ,this must be the sense if we retain the interrogation4 ,if it is omitted the passage would mean1 #8,men then are recalled from that1 in which' c41 i4 e41 it is plainly unfitting for men to do that1 in which c4 #bfd - ,s4 ,ambrose is alluding apparently to ,ezra proclaiming and keeping a fast to remove ,god's anger against his people4 ,should we not read #8memoriae' for #8memori8' ,ezra did restore the ,scriptures to the memory of the people1 but it does not appear that he restored them from memory8 #bfe - ,sobrietatis inebrietas4 #bff - ,sola4 #bfg - ,mary and ,miriam are really the same name1 the former having come through the ,greek form 4 #bfh - laqueus4 #bfi - ,a reminiscence of ,virgil's1 ,ante expectatum positis stat in agmine castris4 ,georg4 iii4 #cdh4 #bgj - ,the reading here varies4 ,ben4 has #8in ,concilio ,nicaeni tractatus1' which may mean #8the ,council which made the ,nicene ,creed1' 7for the phrase #8,nicaenus tractatus' as applied to the ,creed see note #a on ,acts of ,council of ,aquileia47 ,another reading is #8in ,concilii ,nicaeni tractatu1' and another #8in ,concilio ,nicaeno tractatus4' ,there is a difficulty about ,s4 ,ambrose's statement1 as there is nothing on the subject in the ,canons of ,nicaea4 ,the ,benedictine editors1 after discussing other explanations1 suggest that ,s4 ,ambrose may have had an inaccurate copy of the ,canons1 with the one he here quotes inserted from some other ,council4 ,some unauthentic documents professing to give ,nicene regulations on the subject are quoted in ,dict4 of ,christian ,antiq4 ,art4 ,digamy4 #bga - impressio4 #bgb - praescriptio4 #bgc - ,the most conspicuous instance was ,nectarius4 ,see note #ed1 on ,letter xiii4 #bgd - ,eusebius and ,dionysius ,bishop of ,milan were driven into exile by the ,emperor ,valens1 because they refused at the third ,council of ,milan1 ,a4,d4 #cee1 to subscribe the condemnation of ,athanasius4 ,there is a brief but graphic account of the circumstances in ,bright's ,history of the ,church1 pages #gj-gc4 #bge - longaevi super terram4 #bgf - ,the expression #8aula regalis1' applied to the ,mother of our ,lord1 may be illustrated from ,de ,instit4 ,virg4 ch4 xii4 #gi4 ,ipse ergo ,rex ,israel transivit hanc portam1 ipse ,dux sedit in ea1 quando ,verbum caro factum est et habitavit in nobis1 quasi ,rex sedens in aula regali uteri virginalis4 ,compare also the expression in ,s4 ,ambrose's ,hymn on the ,nativity1 ,procedit e thalamo suo1 ,pudoris aula regia1 c4 #bgg - ,with this ,letter begins what the ,benedictines have called a second division of the ,letters1 containing those which furnish no internal evidence of their date sufficient to justify their being assigned a place in chronological order4 ,they are arranged according to their matter1 #ast1 those which contain expositions of passages of ,holy ,scripture1 7lxi-lxxv471 #bnd1 those which discuss as important1 and mostly doctrinal subjects1 7lxxvi-lxxxiii471 #crd1 a few brief letters of ordinary friendly intercourse1 7lxxxiv-xci47 #bgh - ,see note #bbb on ,letter xliv4 #aj4 #bgi - ,whether the true reading here be #8traditio' as ,ben4 has1 or #8editio' as ,rom41 the reference must be to the or versions which ,origen brought together in his ,hexapla1 of which the fifth1 the sixth1 and the seventh1 7for there was a seventh17 were only known by their numbers4 ,see ,art4 by ,tregelles on #8,ancient ,versions1' in ,smith's ,dict4 of the ,bible1 vol4 iii4 p4 #afbc4 #bhj - a diebus saeculi4 #bha - ,saeculum4 #bhb - i4 e4 the priesthood4 cf4 #a ,tim4 iii4 #ac4 #bhc - ,bethlehem4 #bhd - institutis4 #bhe - castellum4 #bhf - signifying affliction2 one humbled by affliction and so1 it was inferred1 brought to obedience4 #bhg - ,baehr on ,herod4 ii4 #cg4 quotes with apparent approval ,wesseling's opinion that in fact1 though ,herodotus does not expressly state it1 among the ,egyptians only the priests and those initiated in the mysteries received circumcision4 ,it is to this perhaps that ,s4 ,ambrose is here alluding4 ,see also the art4 on #8,circumcision' in ,smith's ,dict4 of the ,bible4 #bhh - confusus fuerit4 #bhi - subditus fiat4 ,vulg4 #bij - in ,christo4 4 #bia - ,why this letter1 which plainly declares itself in the first section to be a sequel of the previous one1 is addressed to a different name1 it is difficult to say4 ,there is a similar difficulty about ,letter xxvi1 and possibly the same solution may apply here as is suggested by the ,ben4 ,edd4 there4 ,see ,introd4 to ,lett4 xxvi4 #bib - ,the phrase #8cernere hereditatem' is a well-known law-term1 meaning literally #8to decide to accept an inheritance1' and then #8to enter upon it4' ,but as this sense will not agree with the context1 it seems necessary to take #8cernere1' as the ,benedictine note does1 in its common sense of #8to see4' #bic - ,the words seem to be a gloss on ,s4 ,paul's compound 4 ,they are not part of his text1 though ,s4 ,ambrose seems here to be quoting them as if they were4 #bid - laborat4 #bie - cleros4 #bif - ,it seems necessary to the sense here to insert #8quae' before #8obtexerent4' #big - v4 c4 here is an abbreviation for vir clarissimus1 a title of official rank4 ,see note in p4 #aja4 #bih - ltus4 ,transcriber's ,notes4 ,the following corrections have been made in the text3 ,page ,,toc3 ,sentence starting3 ,the ,council which is assembled4444 - #8,marbonese' replaced with #8,narbonese' 7first and second ,narbonese ,provinces7 ,page ,,toc3 ,sentence starting3 ,to the most precious ,prince4444 - #8,theodorius' replaced with #8,theodosius' 7his ,majesty ,theodosius17 ,page ,,toc3 ,sentence starting3 ,,ambrose to ,atticus44444 - #8,allicas' replaced with #8,atticus' 7,,ambrose to ,atticus47 ,page #bj3 ,sentence starting3 #a4 ,,your question1444 - ,paragraph number added4 7#a4 ,,your question17 ,page #gd3 ,sentence starting3 ,and ,i would that you could4444 - duplicated word removed #8what' 7to rescind what they ought7 ,page #aja3 ,sentence starting3 #a4 ,,the honourable#gg ,symmachus1444 - ,paragraph number added4 7#a4 ,,the honourable#gg ,symmachus17 ,page #aaf3 ,sentence starting3 ,since their prayers ought4444 - #8it' replaced with #8is' 7whose religion is different47 ,page #abe3 ,sentence starting3 ,the ,philistines having discovered4444 - #8discoverd' replaced with #8discovered' 7having discovered through her means7 ,page #aca3 ,sentence starting3 #ac4 ,the groans of the people4444 - ,paragraph #ac not marked in this edition4 7#ac4 ,the groans of the people7 ,page #acg3 ,sentence starting3 ,i replied1 #8,may ,god grant4444 - #8enunch' replaced with #8eunuch' 7act as befits an eunuch47 ,page #aej3 ,sentence starting3 ,christ then1 invited by these4444 - #8scuorge' replaced with #8scourge' 7takes ,his scourge and drives7 ,page #aee3 ,sentence starting3 ,jesus saw the penny was ,csar's1444 - duplicated word removed #8the' 7unto ,csar the things that are7 ,page #aef3 ,sentence starting3 ,blind they are and4444 - duplicated word removed #8and' 7,blind they are and lame17 ,page #aeh3 ,sentence starting3 #a4 ,,as ,i am wont to keep4444 - ,paragraph number added4 7#a4 ,,as ,i am wont to keep7 ,sentence starting3 ,i found the suitable tokens2444 - ,footnote #abd not marked in text4 7seized#abd7 ,page #aei3 ,sentence starting3 #d4 ,the heavens4444 - ,number #8#c' skipped in paragraph numbering4 7#d4 ,the heavens7 ,page #afd3 ,sentence starting3 ,how much have they suffered1444 - #8,pharoah' replaced with #8,pharaoh' 7and like ,pharaoh17 ,page #agc3 ,sentence starting3 ,therefore even according to the4444 - #8mouth' replaced with #8month' 7this is the first month47 ,page #age3 ,sentence starting3 ,let us with fervent spirit keep4444 - #8docrtine' replaced with #8doctrine' 7in pious doctrine with one accord7 ,page #ahg3 ,sentence starting3 ,in the prophet ,hosea also4444 - #8sojouners' replaced with #8sojourners' 7and licentious train of sojourners47 ,page #ahh3 ,sentence starting3 ,when a man condemns4444 - #8condems' replaced with #8condemns' 7man condemns in another7 ,page #aij3 ,sentence starting3 ,when the criminal is put to death1444 - #8trangression' replaced with #8transgression' 7the transgression which is punished17 ,page #aia3 ,sentence starting3 ,thus as wisdom and continence4444 - #8incontient' replaced with #8incontinent' 7foolish and incontinent man7 ,page #aii3 ,sentence starting3 ,hence we read that he was addressed4444 - #8,pharoah' replaced with #8,pharaoh' 7god to ,pharaoh47 ,page #bja3 ,sentence starting3 #h4 ,wherefore the ,lord4444 - ,number #8#g' skipped in paragraph numbering4 7#h4 ,wherefore the ,lord7 ,page #bah3 ,sentence starting3 ,he cried first in ,eve1444 - #8,pharoah' replaced with #8,pharaoh' 7he cried in ,pharaoh17 #8,corah' replaced with #8,korah' 7,dathan1 ,abiram1 ,korah47 ,page #bai3 ,sentence starting3 ,he cried in ,solomon1444 - duplicated word removed #8of' 7in the power of ,wisdom17 ,page #bbg3 ,sentence starting3 ,and shall we not believe4444 - #8ministeries' replaced with #8ministries' 7fulfil divers ministries17 ,page #bcd3 ,sentence starting3 ,the good physician knows4444 - #8physican' replaced with #8physician' 7,the good physician knows7 ,page #bci3 ,sentence starting3 4444 - #8,,lx4' replaced with #8,,lxx4' 7,prov4 xvii4 #b4 ,,lxx47 ,page #bdj3 ,sentence starting3 ,and ,job says1444 - #8immost' replaced with #8inmost' 7,take wisdom into thine inmost parts47 ,page #bge3 ,sentence starting3 #ah4 ,now the ,church ceases4444 - #8#ai' replaced with #8#ah' 7#ah4 ,now the ,church ceases7 ,page #bhb3 ,sentence starting3 #a4 ,in your ,holiness' ,letter4444 - #8#b4' replaced with #8#a4' 7#a4 ,in your ,holiness' ,letter7 ,page #bia3 ,sentence starting3 ,you will easily discover that4444 - #8harrassed' replaced with #8harassed' 7is not harassed by suspicion7 ,page #bif3 ,sentence starting3 ,for when we read that ,god4444 - #8ariving' replaced with #8arriving' 7to aim at arriving thither7 ,page #cjj3 ,sentence starting3 ,solon however made ten periods4444 - #8vigourous' replaced with #8vigorous' 7vigorous in faculties7 - #8it' replaced with #8in' 7and in speech and wisdom7 ,page #cbg3 ,sentence starting3 ,again when ,david was possessed4444 - #8af' replaced with #8of' 7the blood of ,abner7 ,page #ccc3 ,sentence starting3 ,s4 ,ambrose does not write4444 - #8,ecclesiatic' replaced with #8,ecclesiastic' 7he would address an eminent ,ecclesiastic47 ,page #ccc3 ,sentence starting3 ,he also considers me to be4444 - #8physican' replaced with #8physician' 7to be a physician 7 ,page #cci3 ,sentence starting3 ,the case of ,bonosus had been4444 - #8,amysius' replaced with #8,anysius' 7,anysius ,bishop of ,thessalonica17 ,page #cdb3 ,sentence starting3 ,i presented two petitions4444 - #8supersition' replaced with #8superstition' 7for the uses of superstition47 ,page #cdb3 ,sentence starting3 #c4 ,my petitions were read4444 - ,number #8#b' skipped in paragraph numbering4 7#c4 ,my petitions were read7 ,page #cdd3 ,sentence starting3 ,you1 whom no man constrained1444 - #8certaintly' replaced with #8certainly' 7ought certainly to have referred7 ,page #cfg3 ,sidenote starting3 ,dan4 i4 #h2444 - ,the following #b references are in error and do not exist as listed4 7xiv4 #cj2 iii4 #dj47 ,page #che3 ,sentence starting3 ,nor does the mode of your4444 - #8trangression' replaced with #8transgression' 7of your transgression signify17 ,page #dji3 ,sentence starting3 ,the earth also is iron1444 - #8witholds' replaced with #8withholds' 7for it withholds its produce17 ,page #daf3 ,sidenote3 ,s4 ,matt4 xxv4 #dj4 - #8xxx' replaced with #8xxv' 7,s4 ,matt4 xxv4 #dj47 ,page #daf3 ,sentence starting3 ,until the time that4444 - duplicated word removed #8that' 7,until the time that she7 ,page #dbd3 ,sentence starting3 ,for the ground of the truth4444 - #8intelligibe' replaced with #8intelligible' 7by an intelligible mystery17 ,page #dce3 ,sentence starting3 ,it was superfluous4444 - #8superflous' replaced with #8superfluous' 7,it was superfluous herein7 ,page #def3 ,sentence starting3 ,thus that which is in part has ceased1444 - #8circumscised' replaced with #8circumcised' 7the ,cross has circumcised not one 7 ,page #dfj3 ,quote starting3 ,go1 wash in4444 - duplicated word removed #8in' 7wash in the pool of ,siloam17 ,page #dgb3 ,sentence starting3 #g4 ,joseph also1 in order to4444 - ,number #8#f' skipped in paragraph numbering4 7#g4 ,joseph also1 in order to7 ,page #dgh3 ,sentence starting3 #a4 ,,prospiciendum esse ne de nostro4444 - ,paragraph number added4 7#a4 ,,prospiciendum esse ne de nostro7 ,page #dhc3 ,sentence starting3 ,quid autem prstantius1444 - #8prcipunm' replaced with #8prcipuum' 7cujus prcipuum opus verecundia17 ,page #dhf3 ,sentence starting3 ,vale1 frater1 et nos dilige2444 - #8qula' replaced with #8quia' 7quia nos te diligimus47 ,page #dij3 ,sentence starting3 ,csa itaque vigintiquinque millia1444 - #8virgintiquinque' replaced with #8vigintiquinque' 7,csa itaque vigintiquinque millia17 ,index ,aaron3 ,sentence starting3 ,took precedence of ,moses4444 - #8predecence' replaced with #8precedence' 7,took precedence of ,moses7 ,index ,ambrose3 ,sentence starting3 ,prevents a reply to 4444 - #8,symmachius' replaced with #8,symmachus' 7reply to ,symmachus' memorial17 ,index ,arian heresy3 ,sentence starting3 ,refuses to believe4444 - #8evidenec' replaced with #8evidence' 7believe the evidence of7 ,index ,auxentius3 ,sentence starting3 ,challenges ,ambrose to4444 - #8arbirtation' replaced with #8arbitration' 7,challenges ,ambrose to arbitration17 ,index ,bassianus3 - duplicated word removed #8' - #8,paladius' replaced with #8,palladius' 7,his condemnation of ,palladius17 ,index ,cabillonum3 ,sentence starting3 ,chlons-sur-,sane1444 - #8sub' replaced with #8sur' 7,chlons-sur-,sane17 ,index ,castulus3 ,sentence starting3 ,castulus1 an ,arian presbyter4444 - #8,castalus' replaced with #8,castulus' 7,castulus1 an ,arian presbyter7 ,index ,eutropius3 ,sentence starting3 ,eutropius4444 - #8,entropius' replaced with #8,eutropius' 7,eutropius7 ,index ,morasthite3 ,sentence starting3 ,morasthite1 son of the4444 - #8,morashthite' replaced with #8,morasthite' 7,morasthite1 son of the7 ,index ,plotinus3 ,sentence starting3 ,plotinus4444 - #8,photinus' replaced with #8,plotinus' 7,plotinus7 ,index ,priest3 ,sentence starting3 ,regard worldly loss as gain1444 - #8wordly' replaced with #8worldly' 7,regard worldly loss as gain17 ,index ,exodus3 ,sentence starting3 xvii4 #f4444 - #8#fgc' replaced with #8#cfg' 7xvii4 #f #bhd1 #cfg7 ,index ,psalm3 ,sentence starting3 xcii4 #aa4444 - #8cii' replaced with #8xcii4' 7xcii4 #aa #bec7 ,index confundar3 ,sentence starting3 confundar1444 - #8conusuas' replaced with #8confusus' 7confundar1 confusus fuerit17 ,footnote #ej3 ,sentence starting3 ,meanwhile ,meletius had returned4444 - duplicated word removed #8the' 7the ,church at ,antioch7 ,footnote #ec3 ,sentence starting3 ,fleury remarks on this4444 - closing quote mark not identified4 7#8,this letter plainly shews7 ,footnote #ed3 ,sentence starting3 ,maximus1 called the ,cynic4444 - #8conscrated' replaced with #8consecrated' 7was irregularly consecrated at ,constantinople17 ,footnote #aji3 ,sentence starting3 ,valentinian was in official attendance4444 - #8,valentian' replaced with #8,valentinian' 7,valentinian was in official attendance7 ,footnote #aae3 ,sentence starting3 ,this refers to a story4444 - #8puprose' replaced with #8purpose' 7failed of their purpose17 ,footnote #abh3 ,sentence starting3 4444 - #8espe' replaced with #8esse' 7#8,nam incipit esse contrarium4'7