Part 15

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

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

Sidenote: Rom. vi. 10.

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

Sidenote: S. John xxi. 22.

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

15. And did I not go out daily to make visits, or go to the tomb of the Martyrs? Did I not in going and returning pass close by the Royal palace? And yet no man arrested me, though they wished to drive me from the city, as they shewed afterwards by saying, ‘Leave this city, and go where thou wilt.’ I expected, I confess, something great, to be burned or slain with the sword for the name of Christ, but they offered me delights in the place of sufferings; and yet the soldiers of Christ seeks not for delights but for sufferings. Wherefore let no man trouble you by the intelligence that they have prepared a carriage[115], or that Auxentius, who calls himself Bishop, has uttered what he thinks terrible words.

Sidenote: 2 Cor. xi. 14.

16. Many said that executioners had been sent, that the punishment of death had been decreed; I fear them not, nor will I desert my post. For whither should I go to find a place that is not full of nothing but tears and groans? For in every Church the Catholic clergy are ordered to be cast forth; if they resist, to be put to death; all the senators[116] who do not obey this mandate, to be proscribed. And it is a Bishop who writes these orders with his own hand and dictates them with his own mouth, who to prove his learning omitted not an ancient precedent; for we read in the prophet that he saw a flying sickle[117], and in imitation of this Auxentius sent a winged sword through all the cities. And thus _Satan transforms himself into an Angel of light_, and imitates his power for evil purposes.

Sidenote: Ps. l. 16.

Sidenote: 2 Cor. vi. 15.

Sidenote: 1 Kings xxi. 3.

17. Thou, Lord Jesus, hast in one moment redeemed the world; shall Auxentius in one moment, so far as in him lies, slay so many people, some with the sword, others by sacrilege[118]? My Basilica he sought with a mouth and hands of blood, and to him our present Lesson may be well applied, _Unto the ungodly, saith God, why dost thou preach my laws?_ that is, There is no concord between peace and wrath, _between Christ and Belial_. You remember also how in the Lesson of to-day that holy man Naboth, the owner of a vineyard, was requested by the king to surrender it to him, that he might root up the vines and plant it with common herbs, and that he answered, _God forbid that I should give thee the inheritance of my fathers_; and that king was grieved that what belonged of right to another was refused him when he claimed it as his right, and only gained by the deceit of a woman’s artifice. Naboth then defended his vineyard even with his own blood; if he would not surrender his vineyard, shall we surrender the Church of Christ?

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

Sidenote: S. Luke xix. 40.

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

Sidenote: Ps. viii. 2.

Sidenote: Ps. cxviii. 22.

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

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

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

Sidenote: Jer. xvii. 1.

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

Sidenote: Gal. ii. 19.

Sidenote: Gal. iii. 11.

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

Sidenote: Gal. iv. 4.

Sidenote: Gal. iii. 13.

Sidenote: Ib.

Sidenote: 2 Cor. v. 21.

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

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

Sidenote: 1 Cor. vi. 1, 2.

Sidenote: Ib. vi. 5.

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

Sidenote: Isa. li. 7.

Sidenote: 2 Cor. iii. 3.

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

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

Sidenote: S. Matt. xxii. 17.

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

Sidenote: Ib. 18. sqq.

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

Sidenote: Gen. i. 26.

Sidenote: Heb. i. 3.

Sidenote: S. John xiv. 9.

Sidenote: Ib. x. 30.

Sidenote: Ib. xvi. 15.

Sidenote: Ib. 16.

32. But in the Church I know one image, that is, the image of the invisible God, of which God said, _Let us make man in Our image, after Our likeness_, that image of which it is written, that Christ is _the brightness of His glory, the express image of His substance_. In this image I behold the Father, as the Lord Jesus Himself said, _He that hath seen Me hath seen the Father also_. For this Image is not divided from the Father, for He hath taught me the unity of the Trinity, saying, _I and the Father are One_, and below, _All things that the Father hath are Mine_. And of the Holy Spirit, saying, that He is the Spirit of Christ, and hath received from Christ, as it is written, _He shall take of Mine, and shall declare it unto you_.

Sidenote: Prov. xix. 17.

33. In what respect then have we not answered with humility? If he ask for tribute we deny it not. The Church lands pay tribute; if the Emperor desire to possess these lands he has the power to claim them; none of us will interfere. The contributions of the people will more than suffice for the poor; let them excite no ill-will on account of the lands, let them take them if it please the Emperor; I give them not, but I do not refuse them. They ask for gold, but I can say, Silver and gold I seek not. But this disbursement of gold they make a cause of offence: this offence I dread not. I have stipendiaries, it is true: my stipendiaries[119] are the poor of Christ, this is a treasure which I am well used to collect. May this offence of bestowing gold on the poor ever be charged upon me! And if they accuse me of defending myself by their means, I deny not, nay I even court the charge; a defence I have, but it is in the prayers of the poor. Blind they are ♦and lame, weak and old, yet are they stronger than the stoutest warriors. Lastly, gifts to the poor make God our debtor, for it is written, _He that giveth to the poor, lendeth to the Lord_. The guards of warriors often gain not Divine grace.

34. Moreover they assert that the people have been beguiled by the strains of my hymns[120]. I deny not this either. It is a lofty strain, than which nothing is more powerful. For what can be more powerful than the confession of the Trinity, which is daily celebrated by the mouth of the whole people? All zealously desire to make profession of their faith, they know how to confess in verse the Father and the Son and the Holy Spirit. Thus all are become teachers who were scarcely able to be disciples.

Sidenote: Phil. iii. 7.

Sidenote: Rom. v. 19.