Part 26

Sidenote: Gen. v. 24.

Sidenote: Wisd. iv. 11.

Sidenote: 2 Kings ii. 11.

Sidenote: 1 Kings xvii. 9.

Sidenote: 2 Kings i. 14.

Sidenote: Ib. ii. 8.

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

Sidenote: Job xx. 15.

Sidenote: Prov. xii. 12.

Sidenote: Ps. xcii. 11.

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

Sidenote: Ps. xxxvii. 35, 36.

Sidenote: Ps. xxxiv. 10. LXX, Vulg.

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

Sidenote: S. Matt. v. 3.

Sidenote: Rom. xi. 33.

Sidenote: Ps. cxix. 14.

Sidenote: Deut. xxxiii. 23.

Sidenote: Ib. 23.

10. Nothing can therefore be richer than the temper of the wise man, nothing poorer than that of the fool. For since the kingdom of God belongs to the poor, what can be richer? And therefore the Apostle says well, _O the depth of the riches both of the wisdom and knowledge of God_! Well also David, who _had as great delight in the way of the heavenly testimonies as in all manner of riches_. And Moses says expressly, _Naphtali, satisfied with favour_. Now Naphtali means when translated, ‘abundance’ or ‘increase.’ So that to be satisfied and to abound go together, but where there is the hunger of desire and insatiable lust, there truly is poverty. But since scarcely any desire of money or of this world can be satisfied, it is added, _full with blessing_.

Sidenote: 1 S. Pet. iii. 3.

11. 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 apparel, but in the secret and hidden man of the heart. Wherefore let no woman put off the dress of piety, the ornament of grace, the inheritance of eternal life.

Farewell: love me, for I love you.

LETTER XXXIX. A.D. 387.

S. AMBROSE in this Letter seeks to rouse Faustinus from excessive grief for his sister’s death, first on the ground of duty towards the children left to his care and protection, and then on the higher ground of submission to the Divine will, and realization of Christian hopes.

AMBROSE TO FAUSTINUS, GREETING.

1. I WAS well aware that you would grieve with bitter grief for the death of your sister: still you should not go into banishment, but rather give yourself back to us, for although mourners are little inclined to receive consolation, it is sometimes necessary for them. But you have fled to the recesses of the mountains, and made your dwelling in the caves of wild beasts, laying aside all customary human converse and, what is worse, the use of your own reason.

2. Is it in accordance with your esteem for your sister, that human nature, which ought to be much regarded by you for producing a woman so excellent, should on her account be of less value in your eyes? In quitting this life it doubtless was a consolation to her to believe that she left you behind her as a parent to your nephews, a guardian of their tender years, a succour to their destitution; but you so utterly withhold yourself both from your nephews and from us, that we do not reap any benefit from what she thus found a ground of consolation. These dear pledges invite you not to grieve, but to comfort them, that in seeing you they may believe their mother to be still alive. In you then let them recognize her; in you let them enjoy her presence, in you think that she still survives to them.

3. But you grieve that she has been lately cut off in the flower of her age. This however is the common fate not only of men, but of states and countries themselves. Coming from Bononia[192] you left behind you Claterna, Bononia itself, Matina, Rhegium; Brixillum was on your right, in front of you Placentia, by its very name still recalling its ancient lustre, on the left you saw with pity the wastes of the Apennines, you surveyed the fortresses of these once flourishing tribes, and remembered them with sorrowful affection. Do not then the carcases of so many half-ruined cities, and states stretched on their bier beneath your eyes, do not these remind you that the decease of one woman, holy and excellent as she was, is much less deplorable especially as these are for ever laid prostrate and destroyed, but she though removed from us for a while is passing a more blessed life elsewhere?

4. Wherefore I deem that you ought not so much to deplore her, as to offer for her your prayers; make her not sorrowful by your tears, rather commend her soul to God by oblations.

Sidenote: 2 Cor. v. 16.

Sidenote: Gal. ii. 20.

5. Perhaps however you will declare yourself to be secure of her merits and faith, you cannot endure the feeling of regret at seeing her no longer after the flesh, which is to you a better grief. And does not the Apostolic saying move you that _henceforth we know no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we Him no more_. For our flesh cannot be perpetual and lasting, it must needs die that it may rise again, it must be dissolved that it may rest, and sin come to an end. We too have known many according to the flesh, but now we know them no more. _We have known the Lord Jesus_, says the Apostle, _after the flesh, yet now henceforth know we Him no more_. For now He has put off the coil of the body, and is not seen in fashion as a Man, but has died for all and all are dead in Him, to the intent that being renewed by Him and quickened in the Spirit they may no longer live to themselves but to Christ. Wherefore the same Apostle also says elsewhere, _I live, yet not I, but Christ liveth in me_.

Sidenote: Acts ix. 1. &c.

Sidenote: 2 Cor. v. 17.

Sidenote: Gen. vi. 3.

Sidenote: 2 Cor. v. 17.

Sidenote: S. Matt. xiii. 52.

Sidenote: Cant. vii. 13.

6. And well indeed was it that he who had before known Christ after the flesh, who had before persecuted and oppressed with bitter hatred the disciples of the Man, and the attendants on His bodily presence, but who now recognized His invisible workings, discerning not His bodily presence but His power,――well indeed was it that he became the teacher of the Gentiles, and began to instruct and prepare the worshippers of His Divinity to become preachers of the Gospel. Wherefore he added, _if any man be in Christ, he is a new creature_, that is, he that is perfect in Christ is a new creature, for all flesh is imperfect. And the Lord saith, _My spirit shall not always strive with man, for that he also is flesh_. No carnal man then is in Christ, but _if any man be in Christ he is a new creature_, formed by newness not of nature but of grace. These _old things_ which are according to the flesh _have past away, all things are made new_. And what are they but the things which _the scribe instructed unto the kingdom of heaven_ knows, _like unto that householder, who brings forth out of his treasure things new and old_; neither old things without new, nor new things without old? Thus too the Church saith, _things new and old have I laid up for Thee_. For old things, that is, the hidden mysteries of the Law are passed away, all things are made new in Christ.

Sidenote: Gal. v. 6.

Sidenote: Ps. ciii. 5.

Sidenote: 2 Cor. v. 19, 20.

Sidenote: S. John i. 29.

Sidenote: 2 Cor. v. 21.

7. This is the new creature of which the Apostle writing to the Galatians saith, _For in Jesus Christ neither circumcision availeth any thing nor uncircumcision, but a new creature_, already our flesh now renewed flourishes, and having before borne the thorns of inveterate sin hath now found the fruit of grace. Why then need we grieve, if we can now say to the soul, _thy youth is renewed like the eagles_? And why should we bewail the dead, now that by our Lord Jesus _the world has been reconciled to the Father_? Since then we hold the benefits which Christ hath given, we are to you as well as to all ambassadors in Christ’s stead, that you may know His Gift to be irrevocable, that you may believe what you always have believed, and not bring your opinion into discredit by too much sorrow. For the Lord Jesus was made sin that He might _take away the sin of the world_, and we all might be _made the righteousness of God in Him_; now no longer subject to the penalty of sin, but sure of the reward of righteousness.

Farewell; love me, for I love you.

LETTER XL. A.D. 388.

IN the year 388 A.D. the synagogue of the Jews at Callinicum in Mesopotamia was burnt by the Christians, at the instance, it was asserted, of the Bishop. Some monks also in the same district, having been insulted by some Valentinian heretics, while singing Psalms in procession on the Festival of the Maccabees, (Aug. 1st.) had burnt their conventicle. Theodosius had ordered that the Bishop should re-build the synagogue at his own cost, and that the monks should be punished, and the whole matter carefully sifted, and justice done. This Letter is written by S. Ambrose to remonstrate. He urges his plea with the boldest importunity, and, as he tells his sister in the following letter, Theodosius eventually yielded.

TO THE MOST GRACIOUS PRINCE AND BLESSED EMPEROR HIS MAJESTY THEODOSIUS, BISHOP AMBROSE SENDS GREETING.

1. NEARLY incessant are the cares which harass me, most excellent Emperor, but never was I in such trouble as at present; for I see I must be on my guard against the danger even of a charge of sacrilege. Wherefore I beseech you patiently to hear my address. For if I am unworthy to be heard by you, I am unworthy to offer for you, or to have your vows and prayers intrusted to me. Will you not hear him whom you wish to be heard in your behalf? Will you not hear him pleading for himself whom you have heard when pleading for others? Will you not dread the consequences of your own judgment; and fear to render him unworthy to be heard in your behalf, by treating him as unworthy of a hearing from you.

Sidenote: Ps. cxix. 46.

Sidenote: Ezek. iii. 17.

Sidenote: Ezek. iii. 20, 21.

2. But it is neither the part of an Emperor to deny liberty of speech, nor of a Bishop not to utter what he thinks. There is no quality more amiable and popular in an Emperor than to cherish freedom even in those who owe him military allegiance. For there is this difference between good and bad rulers, that the good love freedom, the bad slavery. And there is nothing in a Bishop so offensive in God’s sight, or so base before men, as not freely to declare his opinions. For it is written, _I spake of Thy testimonies also even before kings, and was not ashamed_, and in another place, _Son of man, I have made thee a watchman unto the house of Israel; with the intent_, it proceeds, _that if the righteous man doth turn from his righteousness and commit iniquity, because thou hast not given him warning_[193] that is, hast not told him what to beware of, _his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless, if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou shalt deliver thy soul._

Sidenote: 2 Tim. iv. 2.

3. I prefer then, to have fellowship with your Majesty in good rather than in evil; and therefore the silence of a Bishop ought to be displeasing to your Clemency, and his freedom pleasing. For you will be implicated in the danger of my silence, you will share in the benefits of my outspokenness. I am not then an officious meddler in matters beyond my province, an intruder in the concerns of others, but I comply with my duty, I obey the commandment of our God. This I do chiefly from love and regard to you, and from a wish to preserve your well-being. But if I am not believed, or am forbidden to act on this motive, then in truth I speak from fear of offending God. For if my own danger could deliver you, I would consent to be offered for you, though not willingly, for I would rather that without danger to myself you should be accepted and glorified by God. 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 mercenary. For it is written, in the words of the holy Apostle Paul, whose teaching you cannot gainsay, _Be instant in season, out of season: reprove, rebuke, exhort with all long-suffering and doctrine_.

Sidenote: S. Matt. x. 19, 20.

4. We then also have One Whom it is even more dangerous to displease; especially as even Emperors themselves are not offended with any man for fulfilling his function, but you patiently give ear to every one speaking concerning his own department, nay you reprove him for not

## acting in accordance with his line of duty. Can that then which you

readily accept from your soldiers, seem to you offensive in a Bishop; seeing that we speak not according to our own wills, but as we are commanded? For you know that it is written, _when ye shall be brought before governors and kings take no thought how or what ye shall speak, for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father Which speaketh in you._ Were it in civil causes that I had to speak, my not obtaining an audience would not give me such apprehension, although even then justice ought to be observed, but in God’s cause whom will you hear, if you hear not the Bishop, at whose great peril it is that sin is committed? Who will dare to tell you the truth, if a Bishop does not?

Sidenote: Rom. x. 2.

Sidenote: S. Matt. xviii. 15–17.

5. I know that you are pious, merciful, meek and gentle, having at heart the faith and fear of the Lord; but some failings oftentimes escape our notice. Some men _have a zeal of God, but not according to knowledge_, and we ought, I think, to beware lest this steal even over faithful souls. I know your piety towards God, your lenity towards men; I am myself indebted to your courtesy for many benefits. Wherefore I feel greater fear, and deeper solicitude lest even your own judgment should hereafter condemn me for having failed, through cowardice or flattery, in saving you from a fall. If I had seen you sin against myself, I ought not to have kept silence, for it is written, _If thy brother shall trespass against thee, go and tell him his fault; then rebuke him before two or three witnesses, and if he shall neglect to hear them, tell it unto the Church_. Shall I then be silent in the cause of God? Now then let us consider what it is I have to apprehend.

6. The military Count of the East[194] reported that a synagogue had been burnt, and that this had been done at the instigation of the Bishop. You decided that the others should be punished, and that the synagogue should be rebuilt by the Bishop himself. I will not insist on the propriety of calling for the Bishop’s own statement; for the clergy are wont to check disturbances and desirous of peace, save when they are themselves moved by some offence against God or insult to the Church. But suppose this Bishop to have been too eager in setting fire to this synagogue, and now to grow timid before the judgment-seat, has your Majesty no fear, lest he should acquiesce in your sentence, no apprehension of his becoming apostate?

7. Do you not fear, what will certainly be the case, that he will meet your officer with a refusal; and so he will be obliged to make him either an apostate or a martyr, and both of these are adverse to your interests and savour of persecution, that he should be forced either to become an apostate or undergo martyrdom. You see then whereunto this matter tends; if you think the Bishop firm, avoid driving his firmness to martyrdom; if you think him frail, shun exposing his frailty to a fall. For a heavy responsibility lies on him who has caused one who is weak to fall.

8. Under these circumstances I suppose that the Bishop will say that he himself kindled the fire, gathered the crowd, collected the people; so as not to lose an opportunity of martyrdom, and in place of the weak to offer up a bolder victim. O happy falsehood; obtaining for others acquittal, for himself Grace. This is my request also to your Majesty, that you would turn your vengeance upon me, and, if you consider this a crime, impute it to me. Why do you order the absent to be punished? you have the guilty person before you, you hear his confession, I openly affirm that I myself set the synagogue on fire, or at least, that I ordered others to do so; that there might be no place in which Christ is denied. And if it be objected, why did I not set it on fire in this very city? It began to be burnt, I reply, by the Divine judgment, my work was superseded. And to speak the truth, I was the less zealous because I expected no punishment. Why should I do that which being unavenged would also be unrewarded? These words are a shock to modesty, but they also bring back grace; they provide against the commission of that which may offend Almighty God.

9. But suppose that no one will cite the Bishop to do this; for this is what I have begged of your Clemency, and though I have not yet read that the edict is revoked, I will nevertheless assume it to be so. But what if other more timid persons, from a fear of death offer to rebuild the synagogue from their own funds, or the Count, finding this previously ordained, should himself command it to be restored at the expense of the Christians? Your Majesty will then have an apostate Count, and you will entrust your victorious banner, your labarum, which is consecrated by the name of Christ, to one who is the restorer of the synagogue which knows not Christ. Command the labarum to be carried into the synagogue, and let us see if they do not resist.

10. Shall then a building be raised for perfidious Jews out of the spoils of the Church, and shall that patrimony, which by Christ’s mercy has been assigned to Christians, be transferred to the temples of the unbelieving? We read that temples were in former days erected from the spoils of the Cimbri and other enemies of Rome. Shall the Jews inscribe this title on the front of their synagogue: ‘The temples of impiety built from the spoils of Christians?’

11. But the maintenance of discipline is perhaps what influences your Majesty. Is the show of discipline then weightier than the cause of religion? Police should give place to religion.

12. Has your Majesty never heard that when Julian commanded the temple at Jerusalem to be restored, they who cleared away the rubbish were destroyed by fire from heaven? Are you not afraid lest this should now happen? Surely you ought not to have commanded what Julian commanded.

13. But why are you thus moved? Is it generally because a public building has been burnt, or because it is a synagogue? If you are moved by the conflagration of the meanest edifice, (and what else could there have been in so obscure a town,) does not your Majesty remember how many prefects’ houses have been burnt at Rome, and yet no man enacted vengeance for them? Nay, if any Emperor had desired to punish such an act severely, he would rather have injured the cause of those who had suffered so great a loss. Which then is the more fitting, that the

## partial burning of some houses at Callinicum[195], or the burning of