Part 47

3. And Zipporah of old had circumcised her child, and driven off the danger which hung over him; but then Christ profited while perfection was still deferred. While the people of believers were small, the Lord Jesus came, not as small, but as perfect in all things. He was circumcised first, according to the Law, that He might not break the Law, afterwards by the Cross, that He might fulfil the Law. Thus that which is in part has ceased, because _that which is perfect has come_; for in Christ the Cross has ♦circumcised not one member only, but the superfluous pleasures of the whole body.

Sidenote: 2 Cor. v. 21.

Sidenote: Gal. iii. 13.

4. But perhaps it may still be asked why He Who had come to declare to us perfect circumcision should choose to be circumcised in part. Concerning this however we need not deliberate long. For if He was made sin that He might expiate our sins, if He was made a curse for us that He might annul the curses of the Law, for the same reason He was also circumcised for us, that being about to bestow salvation by the Cross, He might abolish the circumcision of the Law.

Sidenote: Ib. v. 13.

Sidenote: Ib. 6.

Sidenote: Deut. vi. 5.

Sidenote: 1 Cor. xiii. 7.

5. The Apostle therefore declares that it is from faith that our hope of righteousness in the spirit is to be derived, and that though called to liberty we are not _to use our liberty for an occasion to the flesh. For neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love._ And therefore it is written, _Thou shalt love the Lord thy God_. Now he who loves also believes, and in believing each man begins to love. Abraham believed, and so began to love, and he believed not in part, but entirely. For otherwise he would not have perfect charity, for it is written, _Charity believeth all things_. If it believe not all things, charity does not seem to be perfect. Perfect charity then has all faith.

Sidenote: Ib. 2.

Sidenote: Ib. 13.

6. But I would not lightly assert that all faith has immediately perfect charity, for the Apostle says, _Though I have all faith, so that I could remove mountains, and have not charity, I am nothing_. A Christian man has three principal virtues, _faith hope and charity, but the greatest of these is charity_.

Sidenote: Ib. 2.

Sidenote: 1 S. John v. 1.

Sidenote: 1 S. John iii. 9.

Sidenote: 1 S. Pet. iv. 8.

7. On the other hand I conceive the Apostle was led to say this by the tenor of his argument, for I cannot see how _he who has all faith, so that he could remove mountains_, can be destitute of charity; nor how such can be the case with that man who _understands all mysteries and all knowledge_; especially as John says, _Whosoever believeth that Jesus is the Christ is born of God_, and the same Apostle had said before, _Whosoever is born of God doth not commit sin_. Whence we infer that if he who believes that Jesus is the Christ is born of God, and he who is born of God sins not, then he who believes that Jesus is the Christ sins not. But if any man sin, he believes not, and he that believes not loves not, and he that loves not is subject to sin. So then he who sins loves not, _for charity shall cover the multitude of sins_. But if charity exclude the desire of sin, it excludes also fear, charity then is full of perfect faith.

Sidenote: S. Luke xvii. 5.

Sidenote: S. Matt. xiv. 31.

8. The Apostles too, who came to be His friends, said, _Increase our faith_, begging the good Physician to strengthen their failing faith. Their faith must indeed still have been weak, when even to Peter it could be said, _O thou of little faith, wherefore didst thou doubt?_ Thus faith as the herald of charity preoccupies the mind, and prepares the ways of coming love. Thus where is the perfection of charity there is also all faith.

Sidenote: 1 Cor. xiii. 7.

9. For this reason I conceive it is said that _charity believeth all things_, that is, leads faith to believe them all, and that a soul of this kind possesses all faith; and hence wherever is perfect charity there is all faith. Moreover, as it believes all things so also it is said to _hope all things_. And it is on this account the greatest, because it includes the other two.

Sidenote: 1 S. John iv. 18.

Sidenote: 1 Cor. xiii. 7.

Sidenote: Gal. vi. 14.

10. He that has this charity fears nothing, for charity _casteth out fear_; and fear being thus banished and thrown aside, charity _beareth all things, endureth all things_. He who by charity endures all things, cannot fear martyrdom; and so in another place he speaks as a conqueror at the end of his course, _The world is crucified unto me, and I unto the world_.

Farewell, my son; love me for I also love you.

LETTER LXXIX.

S. AMBROSE here assures Bellicius, whose recovery from sickness had occurred just at the time when he professed himself a believer in Christ, that both his sickness and recovery were to be ascribed to his so doing, and exhorts him to endeavour to keep Christ near him, and to prepare himself with all diligence for the other Sacraments.

AMBROSE TO BELLICIUS, GREETING.

Sidenote: Deut. xxxii. 39.

1. YOU have sent me word that while you were lying afflicted by a severe sickness you believed in the Lord Jesus, and straightway began to recover. This sickness therefore was unto salvation, bringing greater pain than danger, for you had long deferred your promise. This is the meaning of the text, _I wound, and I heal_. He wounded by sickness, He healed by faith. For He saw that the inward affection of your mind was not without pious desires, but that they were shaken and unsettled by delays, and so He thought fit to admonish you, in a way which while it did not injure your health, excited your devotion.

Sidenote: S. Matt. viii. 7.

2. For how should He do an injury to health Who is wont to say, as we read in the Gospel, _I will come and heal him_. Being invited by your friends to visit your house He doubtless said, _I will come and heal him_; Although you heard Him not, He, as God, spoke to you imperceptibly, and although you saw Him not, still beyond doubt He visited you in spirit.

Sidenote: Acts xvii. 28.

3. But in truth you have seen Him, for you have believed in Him, you have seen Him, for you have received Him into the dwelling of your mind, you have seen Him in the Spirit, you have seen Him with your inward eyes. Take care then not to let this new Guest depart, long expected, late received, even Him _in Whom we live and move and have our being_. You have tasted the first beginnings of faith, let not the word be hidden in your heart. Herein lies all grace and every gift. For no man judges of the secret recesses of a house by its entrance, since all the fruit is within; nor is it the part of a wise man to look from the window into the house, and it is folly for a man to listen at the door.

Sidenote: 1 Cor. ii. 9.

Sidenote: 1 S. Pet. i. 12.

Sidenote: Exod. xvi. 15, 16.

Sidenote: Numb. xxvii. 12.

4. The mysteries of the more perfect Sacraments are of one kind; for the Scripture says, _Eye hath not seen, nor ear heard, neither hath entered into the heart of man the things which God hath prepared for them that love Him_. Of another kind are the things which the prophets have announced concerning future glory, _unto whom it was revealed_, and to whom the saints have preached the Gospel _with the Holy Ghost sent down from heaven, which things the Angels desired to look into_. Of another kind again are those mysteries wherein is the redemption of the world, the remission of sins, the distribution of graces, the

## participation of the Sacraments: when you receive these you will wonder

that a gift so transcendent should have been bestowed on man, 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 salvation. For all who received this manna in the wilderness died, save Joshua the son of Nun, and Caleb, whereas he who tastes this Sacrament shall never die.

May the Lord Jesus send you restoration. Farewell.

LETTER LXXX.

S. AMBROSE here shews that the case of the man who was blind from his birth was the work of Divine power, and censures the question which the disciples asked about him; and dwells on some of the details of the miracle.

AMBROSE TO BELLICIUS.

Sidenote: S. John ix. 1.

1. YOU have heard, my brother, the lesson of the Gospel, wherein it is narrated that as _the Lord Jesus passed by He saw a man which was blind from his birth_. Now if the Lord saw him He did not pass him by, neither ought we to pass him by whom the Lord overlooked not; especially since he was blind from his birth, which is not mentioned without reason.

2. Now there is a blindness in which by the operation of illness the sight of the eyes is obscured, and this by the help of time is mitigated; there is a blindness also which is caused by the entrance of humours, and this, when the defect is removed, is cured by the aid of medicine; 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 healed. For the Lord gave him health as a free gift, not by any medicinal skill, for they whom the Lord Jesus healed were they whom no one could cure.

Sidenote: S. John ix. 2.

Sidenote: Ib. 3.

Sidenote: Ib. 5.

Sidenote: Ps. xxxiv. 5.

3. But how foolish was the inquiry of the Jews, _Who did sin this man or his parents?_ ascribing bodily diseases to the score of sin. Wherefore the Lord said, _Neither hath this man sinned, nor his parents, but that the works of God should be made manifest in him_. That which nature created, the Creator, being the Author of nature, was capable of remedying. He added therefore, _As long as I am in the world I am the light of the world_, that is, all who are blind may see whether they need Me Who am the Light. _Approach ye, and be enlightened, that ye may see._

Sidenote: S. John xi. 43.

Sidenote: S. Mark ii. 11.

Sidenote: S. John ix. 6, 7.

4. In the next place why did He Who restored life at command, Who gave health by His word, saying to the dead, _Come forth_, and Lazarus came forth from the grave, saying also to the sick of the palsy, _Arise and take up thy bed_, and the sick of the palsy rose and himself began to carry his bed, whereon, when all his limbs were paralyzed, he had been wont to be carried; why, I say, did He _spit on the ground and make clay, and anoint the eyes of the blind man, and say to him, Go, wash ♦in the pool of Siloam, which is by interpretation, Sent. He went his way therefore, and washed, and came seeing_――What is the reason of this? Great indeed is the reason, if I mistake not, for he who is taught by Jesus comes to see more clearly.

Sidenote: S. John xv. 3.

5. Observe at the same time both His Divinity and His sanctity; as being Himself Light He touched and so communicated light to others; as being a Priest He fulfilled by the figure of Baptism the mysteries of spiritual grace. He spat, that you might learn that the inner parts of Christ are light; and clearly indeed does he see who receives cleansing thereby. His spittle cleanses, and so does His discourse, as it is written, _Now ye are clean through the word which I have spoken unto you_.

Sidenote: Gen. ii. 7.

Sidenote: S. John vii. 16.

Sidenote: Ib. ix. 11.

Sidenote: Ib. 25.

Sidenote: Rom. xiii. 12.

6. But His making clay and anointing the eyes of the blind was intended to signify to us that the Same Who made man of clay, restored him to health by anointing with clay, and to signify also that this flesh of our clay must receive the light of eternal life by the Sacrament of Baptism. Do you also draw near to Siloam, that is, to Him Who was sent from the Father, as it is written, _My doctrine is not Mine, but His that sent Me_. Let Christ wash you that you may see. Come to Baptism, the time itself is at hand, make haste and come that you may say, _I went, and washed, and I received sight_; that you may also say, _whereas I was blind, now I see_, that you may say, as that man on whom light was poured said, _the night is far spent, the day is at hand_.

Sidenote: S. John xiii. 27.

Sidenote: S. Matt. xvii. 2.

Sidenote: Ib. xxvi. 70.

7. The night was blindness. It was night when Judas received the sop from Jesus, and Satan entered into him. To Judas, in whom the Devil was, it was night; to John, who lay on the breast of Christ, it was day. To Peter also it was day, when he saw the light of Christ on the mount. To others it was night, but to Peter it was day. To Peter himself however it was night when he denied Christ. But the cock crowed, and he began to weep, that he might correct his error, for now the day was at hand.

Sidenote: S. John ix. 10.

8. The Jews enquired of the blind man, _How were thine eyes opened?_ What signal folly! They enquired concerning what they saw; they enquired into the cause, seeing the effect.

Sidenote: Ib. 28.

9. _Then they reviled him, and said, thou art His disciple._ Their curse is a blessing, for their blessing is a curse. _Thou_, they say, _art His disciple_. They confer a benefit, while they think they are doing an injury.

Farewell, my son; love me as you do, for I also love you.

LETTER LXXXI.

IN this letter S. Ambrose seeks to comfort some of his clergy, who were in despondency on account of their labours and difficulties, and sets before their eyes both the reward they may expect, and also the ready aid they will receive from Christ. He then presses upon them passages of Scripture applicable to their case, and exhorts them not to suffer themselves to be separated from Jesus their Saviour.

AMBROSE TO CERTAIN OF THE CLERGY.

1. IT is a fault which frequently besets the human mind, that, if things do not at once fall out according to their wishes, they lightly take offence, and desist from their duty. In other classes of men this is tolerable, but in those who are devoted to the Divine service it is a frequent cause of sorrow.

2. There are certain persons in the clerical function, into whose minds the Enemy, if he cannot otherwise deceive them, thus seeks to creep, that he may instil evil thoughts of the following kind; ‘What does it avail me to remain among the clergy, to suffer injuries, to bear toil, as if my own farm could not support me, or, if I have no farm, as if I could not otherwise obtain support?’ It is by such thoughts as these that even good dispositions are withdrawn from their duty, as if provision for his own sustenance was the only function of a cleric, and not rather to purchase for himself the Divine assistance after death. Whereas he only shall be rich after death, who on earth has had strength to contend unharmed against the wiles of his numerous adversaries.

Sidenote: Eccles. iv. 9.

3. It is said therefore in Ecclesiastes, _Two are better than one, because they have a good reward for their labour, For if they fall, the one will lift up his fellow_. Where are the two that are better than one, but where Christ is, and he whom Christ defends? For if he who is with the Lord Jesus falls, Jesus raises him up.

Sidenote: Ps. lxix. 3.

Sidenote: S. John iv. 6.

Sidenote: 2 Cor. xi. 29.

Sidenote: S. Matt. xxv. 43.

4. But in what sense is it said, _for their labour_? Is Christ then weary[294]? Yes truly, for He says, _I am weary of crying_. He labours, but it is on us. Moreover after His toil He sat down wearied on the well; but what is the mode of His labours? The Apostle by his own humbler example has taught us in the words, _Who is weak, and I am not weak?_ Our Lord Himself has also taught us in the words, _I was sick, and ye visited Me not, naked and ye clothed Me not_. He labours, in order to raise me in my falls.

Sidenote: 2 Kings iv. 34.

Sidenote: Ps. xlv. 8.

5. Hence in Elisha also our Lord is prefigured, for he stretched himself upon the dead child that he might raise him to life, and in this we have a symbol that Christ died with us, that He might rise for us. Thus Christ placed Himself on the level even of our frailty, that He might raise us again. He did not fall, but of His own will cast Himself down, and in rising raised up His fellow. For He has taken us into fellowship with Himself, being anointed, as it is written, _with the oil of gladness above His fellows_.

Sidenote: S. John ii. 19.

Sidenote: Eccles. iv. 10, 11.

Sidenote: Rom. vi. 8.

Sidenote: S. Luke xii. 49.

6. Well says the Preacher, _If they fall, the One_, not being Himself lifted up, _will lift up his fellow_; for Christ needed not the assistance and aid of another to raise Him, but rose by His own power. Again, _Destroy_, He says, _this temple, and in three days I will raise it up. But this He said of the Temple of His Body._ And it is well that he who has not fallen should not be raised by another, for he who has been so raised must have fallen, and he who has fallen needs assistance that he may be raised. This is taught also by the words of Scripture which follows, _Woe to him that is alone when he falleth, for he hath not another to lift him up_. Again, _if two lie together, then they have heat_. For _we are dead with Christ, and therefore we also live with Him_. And Christ has thus died that He might give us warmth, as He has said, _I am come to send fire upon the earth_.

7. I was dead, but because in Baptism I died together with Christ, I received the light of life from Christ. And he who dies in Christ, being warmed by Christ, receives the breath of life and resurrection. The boy was cold, Elisha warmed him with his breath, and imparted to him the warmth of life. He slept together with him that being thus buried with him in a figure the warmth of his rest might raise him up. He is cold then who dies not in Christ; he cannot be warmed to whom no burning fire is applied; he who has not Christ with him cannot grow warm by being near another.

Sidenote: Eccles. iv. 12.

8. 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 one_, he adds a mystical saying, _A threefold cord is not quickly broken_. For that which is threefold and uncompounded cannot be broken. Thus the Trinity, being of an uncompounded nature, cannot be dissolved; for God is, whatever He is, one and simple and uncompounded; and what He is that He continues to be, and is not brought into subjection.

Sidenote: Ib. 13.

Sidenote: Eph. iii. 1.

Sidenote: Ps. lxviii. 18. Eph. iv. 8.

9. It is a good thing therefore to adhere closely to that other One, and to put your neck into His chain, and to bow down your shoulder and bear Him, and be not grieved with His bonds; because He went forth from the house of bondmen to assume His kingdom, that _Child who is better than an older and foolish king_. Wherefore they who follow Him are also bound with chains. Paul too is _the prisoner of Jesus Christ_. And Jesus Himself _led captivity captive_. He thought it not enough to destroy that captivity which the devil had imposed, so that he might not again assault those who were wandering at large. But to dwell in subjection to Christ, putting your feet into the fetters of wisdom, and becoming His captive that you may be free from the adversary, this is what He accounted perfect liberty.

Sidenote: Is. ix. 6.

Sidenote: Ib. xlix. 6. puer, Vulg.

Sidenote: S. Luke ii. 52.

Sidenote: 2 Cor. viii. 9.

10. Rightly is He called a _Child_, for _unto us a Child is born_, and truly a good Child to Whom it has been said by God the Father, _It is a light thing that Thou shouldst be My Servant_; wise also, as the gospel teaches us, for He _increased in wisdom and stature_; and properly called poor, for, _though He was rich, for our sakes He became poor, that we through His poverty might be rich_. Wherefore in His kingdom He does not despise the poor man, but listens to him and frees him from all straits and troubles.

11. Let us then live in obedience to Him, that that _old and foolish king_ may have no power over us. For he, desiring to reign and be supreme after his own will, and not to be under subjection to the Lord Jesus, grows old in sin, and falls into the deformity of folly. For what can be more foolish than for a man to relinquish heavenly and apply himself to earthly things, for him to neglect what is eternal, and to choose the frail and perishing?

Sidenote: 1 Kings xii. 16.

Sidenote: Deut. xxxiii. 8.

Sidenote: Ps. lxviii. 13. Vulg.

Sidenote: Wisd. ii. 15.

Sidenote: Ib. v. 12.

Sidenote: Eccles. x. 4.

12. Let no one then say, _We have no portion in Jacob nor inheritance in Israel_. Let no one say, I am not among the Clergy, for it is written, _Give unto Levi his lots_[295]; and again David says that he who _lieth in the midst among the lots_ ascends to heaven with spiritual wings. Say not of your God, _He is grievous to us_, nor of your place, it _is not for our turn_, since Scripture says, _Leave not thy place_: For the adversary would fain deprive thee of it, he would fain drive thee away, for he envies thee thy hopes and thy function.

Sidenote: Ps. cxxxix. 13.

Sidenote: S. Luke xvii. 7.