-^^SvoF m^cif^ ■^LOGICH. SEtt^^ BR 60 .L52 V.45 Ambrose, d. 397 The letters of S. Ambrose , Bishop of Milan 1.IBRARY OF FATHERS HOLY CATHOLIC CHURCH, ANTERIOR TO THE DIVISION OF THE EAST AND WEST: TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH. YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE, BUT THINE EYES SHALL SEE THY TEACHERS. Isoiah XXX. 20. OXFORD: JAMES PARKER & CO., AND RIVINGTONS, LONDON, OXFORD, AND CAMBRIDGE. TO THE MEJIORY OF THE SIOST REVEREND FATHER IN fJOP WILLIAM LORD ARCHBISHOP OF CANTERBURY, PRIMATE OF ALL ENGLAND, FORMERLY UEGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD, THIS LIBRARY OF ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS, OP CHRIST^S HOLY CATHOLIC CHURCH, UNDERTAKEN AMID HIS ENCOURAGEMENT, AND CARRIED ON FOR TWELVE YEARS UNDER HIS SANCTION, UNTIL HIS DEPARTURE HENCE IN PEACE, IS GRATEFULLY AND REVERENTLY INSCRIBED. THE LETTERS OP S. AMBROSE, BISHOP OF MILAN, TRANSLATED WITH NOTES AND INDICES. OXFORD, JAMES PARKER AND CO., AND RIVINGTONS, LONDON, OXFORD, AND CAMBRIDGE. 1881. PRINTED BV XlIE DEVONPORT SOCIETY OF THE HOLY TRINITY, HOLY ROOD, OXFORD. 18bl. NOTICE. The Translation of S, Ambrose's Epistles was made in tlie early days of the Library of tbe Fathers by a friend, now with God, before the check which the Series received through various sorrowful losses. It has now been revised by an accomplished scholar, the Rev. H. Walford, M.A., one of the Masters at Hayleybury. Over- work has prevented the writing of some introduc- tory remarks. E. B. P. Christ Church, Lent, 1881. CONTENTS. [Letter of Gratian to Ambrose.] p. 1 LETTER I. Ambrose Bishop to tlie Blessed Emperor and most Christian Prince Gratian. p. 2 LETTER II. Ambrose to Constantius. p. 5 LETTER III. Ambrose to Felix. p. IC LETTER IV. Ambrose to Felix, health. p. 17 [LETTERS V. and VI. These lietters to Syag-rius appear in the original Latin at tlie end of the Book. pp. 478, 486.] LETTER VII. Ambrose to Justus, healtli. p. 20 LETTER VI !I. Ambrose to Justus. p. '21 [The proceedings of tlie Council of Aquileia against the heretics Palladius and Secundianus.] p. 31 LETTER IX. The Council which is assemhled at Aquileia to our most beloved bretliren, the Bishops of the Viennese and the first and second Marbonese Provinces in Gaul. p. (Jl CONTENTS. IX LETTER X. The holy Council which is assembled at Aquileia to the most gracious Christian Emperors, and most blessed Princes, Gratian, \'alentlnian, and Theodosius. p. 02 LETTER XL To the most gracious Emperors and Christian Princes, the most glorious and most blessed Gratian, Valentinian, and Theodosius, the Council which is assembled at Aquileia. p. (>7 LETTER XI L To the most gracious and Christian Emperors, the glorious and most blessed Princes, Gratian, Valentinian, and Tlieodosius, the holy Council which is assembled at Aquileia. p. 70 LETTER XIIL To the most blessed Emperor and most gracious Prince Tlieodosius, Ambrose and the other Bishops of Italy. p. 74 LETTER XIV. To the most blessed Emperor and most gracious Prince Theodosius, Ambrose and the other Bishops of Italy. p. 77 LETTER XV. Ambrose to Anatolius, Numesius, Severus, Philip, Macedonius,, Ammianus, Theodosius, Eutropius, Clarus, Eusebius, and Tiinotheus, Priests of the Lord, and to all the beloved (Clergy and people of Thessalonica, health. p. 80 LETTER XVI. Bishop Ambrose to his brother Anysius. p. Sa LETTER XVII. Bishop Ambrose to the most blessed Prince and Christian Emperor \'alcii- tinian. 1'- ^7 [The Memorial of Symmaciius, prefect of the city.] p. 94 LETTER XVIIL Bishop Ambrose to the most blessed Prince and gracious Emperor, his Majesty Valentinian. }»• 10(t X CONTENTS. LETTER XIX. Ambrose to \'itfilius. p. ]14 LETTER XX. * To Mareclliiia. p. 127 LETTER XXI. To the most dement Emperor, his blessed Majesty VahMitinian, Ambrose, Bisliop, sends greeting'. p. MiJ SERMON. Against Auxentius on the giving- up tlie Basilicas. p. 142 LETTER XXIL To tlie lady his Sister whom he loves more than his life and eyes Ambrose h(^r brother sends greeting. p. 157 LETTER XXII f. To the lords, his brethren most beloved, the Bishops throughout the Province of .-Emilia, Ambrose, Bishop. p. 165 LETTER XXI \. Ambrose to the Emperor \'ali'ntinian. p. 1 7t> LETTER XX\ . Ambrose to Stiidiiis. p. lii'J LETTER XXVI. Ambrose to Irenjeus. [Studius?] p. 184 LETTER XXVII. Ambrosk to Ireujeus, greeting. p. 1!R) LETTER XXVIII. Ambrose to Ireujeus, greeting. ]>. \[>G CONTENTS. XI LKTTHK XXIX. Amhikisk to IifiiiiMis, g;ifi'tiiig. p. I'jy LETTER XXX. Ambrose to Ireiueus, greeting. p. 207 LETTER XXXI. Ambrose to IrcnjBus, greeting. p. 21.'{ LETTER XXX n. Ambrose to Irenaeus, greeting. p. 217 LETTER XXXIIL Ambrose to Ireiijeus, greeting. p. 22U LETTER XXXIV. Ambrose to Horontianus, greeting. p. 22.'J LETTER XXX\ . Ambrose to Horontianus. p. 227 LETTER XXXVI. Ambrose to Horontianus. )». 2.'{.'{ LETTER XXXVII. Ambrose to Sini))lician, greeting. p. 'J'.ij [Calanus to Alexander.] p. 240" LETTER XXX\'III. Ambrose to Siniplician, greeting. p. 2.')0 LETTER XXXIX. Ambrose to Faustinus, greeting. p. 2J1 Xll CONTENTS. I.ETTER Xr.. To the most gracious Prince and blessed Emperor liis Majestj- Theodorius, Bishop Ambkose sends greeting. p. 257 LETTER XLI. The Brother to his Sister. p. 269 [The Letter of Pope Siricius to the Cluuch of Mihm.] p. 280 LETTER XLIL To tiieir lord, tiieir dearly beloved brother, Pope Syricius, Ambrose, Sabinus, Bassianus, and the rest send greeting. p. 282 LETTER XJ.ni. Ambhose to Horontianus. p. 287 LETTER XLIV. Ambrose to Horontiamis. p. 2i)5 LETTER XLV. Ambrose to Sabinus. p. 302 LETTER XLVL Ambrose to Sabinus. p. .'{<((> LETTER XLVIL Ambrose to Sabinus. p. 312 LETTER XLVIIL Ambrose to Sabinus. p. 314 LETTER XLIX. Ambrose Io Sabinus. p. 317 CONTEXTS. XIU LETTER L. Ambrose to C'liroinatius. p. ,'J1I( LETTKR LI. Ambrose, Bishop, to his Majesty tlie Emperor Tlieodosiiis. p. 324 LETTER LIL Ambrose to Titianus. p. 3^0 LETTER LIII. Ambrose to the Emperor Theodosius. p. 331 LETTER LIV. Ambrose to Eusebius. p. 333 LETTER LV, Ambrose to Eusebius. p. 334 LETTER LVL Ambrose to Theophilus. p. 336 [Letter on the case of Bonosus.] p. 339 LETTER LVn. To the most gracious Emperor Eugenius, Ambrose, Bishop, sends greeting. p. 341 LETTER LVIII. • Ambrose to Sabinus, Bisliop. p. 345 liETTER LIX. Ambrose to Severus, Bishop. p. 350 LETTER LX. Ambrose to Paternus. p. 351 XIV CONTENTS. LKTTER liXI. Ambrose to the P^nipeior Tlu'odosius. p. 3.')4 LETTER LXII. Ambrose to the Emperor Tlieodoshis. p. 356 LETTER LXIIL Ambrose, servant of Christ, railed to be Bishop, to tlie Church of Verceilte, and to them who called on the Name of the Lord Jesus Christ, grace unto you from God the Father and His Only-begotten Son be fulfilled in the Holy Spirit. p. 357 LETTER LXIV. Ambrose to Irenieus, greeting. p. 395 LETTER LXV. Ambrose to Simplicianus, greeting. p. 398 LETTER LXVI. Ambrose to Romulus. p. 401 LETTER LXVI I. Ambrose to Simplicianus, greeting. p. 404 LETTER LXVIIL Ambrose to Ronmlus. p. 409 LETTER LXIX. Ambrose to Irenteus, greeting. p. 410 LETTER LXX. Ambrose to Horontlanus. p. 412 LETTER LXXL Ambrose to Horontianus. p. 420 CONTEXTS. XV LETTER LXXll. Ambrose to Coiistfiiitius. p. 423 LETTER LXXin. Ambrose to Iieiiieiis. p. 4.'K{ LETTER LXXIV. Ambrose to Irena-us. p. 437 LETTER LXXV. Ambrose to Clementianus. p. 441 LETTER LXXVL Ambrose to Irenjeus, greeting. p. 444 liETTER LXXVIL Ambrose to Horoiitianus. p. 449 LETTER LXXVIIL Ambrose to Horontianus. p. 455 LETTER LXXIX. Ambrose to Bellicius, greeting. p. 458 LETTER LXXX. Ambrose to Bellicius, greeting. p. 459 LETTER LXXXI. Ambrose to certain of the Clergy. p. 4(52 LETTER LXXXn. Ambrose to Marcelhis. p. 465 XVI CONTENTS. LETTER LXXXIII. Ambrose to Sisinnius. p. 470 LETTER LXXXIV. Ambrose to Cynegius. p. 473 LETTER LXXXV. Ambrose to Siricius. ib. LETTER LXXXVL Ambrose to Siricius. p. 474 LETTER LXXXVn. Ambrose to Bishops Sigatiiuis and Delpliinus. p, 475 LETTER LXXXVIIL Ambrose to Alllcas. p. 476 liETTER LXXXIX. Ambrose to Alypiiis. ib, LETTER XC. Ambrose to Antonius. p. 477 LETTER XCL Ambrose to his brother Candidianus. jb. ERRATA. p. 20. headinaf for ' ske/cel' read '■shekel.^ 152. 1. 15. for ' Arianism ' i-ead Arimimun.^ 183. I. 8. for ' iinrestored' read ' unstained.' '217. At the end of § 12 add the followhig sentence. '.J good tiidthcr of souls in t/uit Jerusalem ivhich is in /leaven.' ib. 1. 18. for ' life' read ' tvi/e.' 219. note, for ' a ' read '/',' and for ' eic' read 'C7o.' 258. marg. for ' diston.visti' read ' distin.visti.' 285. last ref. for ' 1 Col.' read ' Col.' .298. 1. 29 after ' partli/ full,' add 'fulness in the Gospel, half-fulness in the Laiv,' and for ' thus ' read ' «*.' 368. 1. 10. for ' sinless ' read ' senseless.' ib. marg. for ' Ezra viii,' read ' Ezra viii. 2.' pp. 370, 374 are printed 270, 274. 429. mag. for ' «. John i. 86,' read ' S. John i. 29.' THE LETTERS OF S. AMBROSE BISHOP OF MILAN. LETTER OF GRATIAN TO AMBROSE. A.D.379. It is in answer to this that Ijctter I was written by S. Ambrose. It was written by the Emperor Gratian in his 20th year, four years after his suc- cession to tlie Empire in partnersliip with his Uncle Valens and his younger brother Valentinian the 2nd, on tlie deatli of their father Valentinian the first, 375 A. D. Tillemont (Hist, des Emp. vol. v. p. 158.) calls it ' une lettre toute pleine de piete et d'humilite, et d'ailleurs mesme ecrite avec beaucoup d'esprit et d'elegance.' THE EMPEROR GRATIAN TO AMBROSE BISHOP OF ALMIGHTY GOD. 1. Great is my desire that as I remember you though far away, and in spirit am present with you, so I may be with you in bodily presence also. Hasten then, holy Bishop ^ of God ; come and teach me, who am already a sincere believer ; not that I am eager for con- troversy, or seek to apprehend God in words rather than with my mind, but that the revelation of His Godhead may sink more deeply into an enlightened breast. 2. For He will teach me, He Whom I deny not, but confess to be my God and my Lord, not cavilling at that created nature in Him, creatu- which I see also in myself. That I can add nothing to Christ I ac- I'am. knowledge, but I am desirous by declaring the Son to commend my- » The word in the original is Sacer- which is itself styled ' Sacerdotale dos. It is constantly used by S. Am- Concilium.' See the Article ' Bishop' brose and other writers of his time for by Mr. Haddan in Diet, of Chr. Ant. Bishops, though they sometimes add Vol. I p. 210 b., who refers also to Bp. a qualifying epithet, ' Summus Sacer- Taylor, Episc. Assert. § 27. It has dos.' But even alone it is used where therefore been rendered ' Bishop ' the writer is clearly speaking of throughout this volume, wherever it Bishops, and of Bishops qua Bishops, is plain that the reference is to Bishops, Thus it occurs frequently in the Pro- and ' Priest ' wherever it is used in a ceedings of the Council of Aquileia, more general way. Lett. 1. self to the Father also; for in God I can fear no jealousy; nor will I suppose myself such an eulogist as that I can exalt His divinity by my words. Weak and frail, I proclaim Him according to my ])0wer, not according to His Majesty. 3. I beg you to bestow upon me the Treatise '' you gave me before, adding to it an orthodox discussion on the Holy Si)irit : prove, I be- seech you, hot!) by Scripture and reason, that He is God. God keep you for many years, my father, servant of the eternal God, Whom we worship, even Jesus Christ. A.D.379. LETTER I. In this letter S. Ambrose replies to the preceding-. He apologises for not coming at once to Gratian, and, after praisings liis humility and faith, pro- mises to come before long, and meanwhile sends Idni the two books (duos libellos) of the Treatise De Fide, Avhich he had before composed at Gratian's request, begging for time to write on the subject of the Holy Spirit. AMBROSE BISHOP TO THE BLESSED EMPEROR AND MOST CHRISTIAN PRINCE, GRATIAN. 1. It was not lack of affection, most Christian Prince, (for I can give you no title more true or more illustrious than this,) it was not, I repeat, lack of affection, but modesty which put a restraint upon that affection, and hindered my coming to meet your Grace. But if I did not meet you on your return in person, I did so in spirit, and with my prayers, wherein the duties of a priest more especially lie. Meet, did I say ? Nay, when was I absent ? I who fol- lowed you with an entire affection, who clung to you in thought and heart ; and surely it is by our souls that we are present to one other most intimately. I studied your route day by day; transported by my solicitude to your camp by night and day, I shielded it with my watchful prayers, prayers, if not of prevailing merit, yet of unre- mitting affection. •> This forms the two first books of of Bk. iii, to maintain his statements the ' De Fide ' still extant among the against the attacks of heretical teacli- works of S. Ambrose. The other ers. The Treatise, ' De Spiritu Sane- three books were added afterwards, as to,' in 3 books, was sent afterwards S. Ambrose explains at the beginning in 381 A. D. Gratian's humility and faith. 3 2. And in offering these for your safety we benefited to ourselves. This I say without flattery, Avhich you require ^'^•^'^'•^^ not, and I deem unbefitting my office, but with the greatest regard to the favour you have shewn me. Our Judge Him- self, Whom you acknovrledge and in Whom you devoutly believe, knoweth that my heart is refreshed by your faith, your safety, your glory, and that not only my public duty but my personal aifection leads me to offer these prayers. For you have restored to me quiet in the Church, you have stopped the mouths (would that you had stopped the hearts) of the traitors, and this you have done not less by the au- thority of your faith than of your power. 3. What shall I say of your late letter ? the whole is writ- ten with your own hand, so that the very characters tell of your faith and devotion. Thus Abraham of old, when ministering entertainment to his guests, slew a calf with his own hand, and had not, in this sacred service, the as- sistance of others. But he, a private man, ministered to the Lord and His' Angels, or to the Lord in His Angels, you, the Emperor, honour with your royal condescension the lowest of Bishops. And yet the Lord is served when His minister is honoured ; for He hath said. Inasmuch as s. Matt. ye have done it unto one of the least of these, ye have done ''^^* ^^' it unto Me. 4. But is it only this lofty humility which I praise in the Emperor, and not rather that faith, which you have rightly expressed with a mind conscious of your desert, or which He W^hom you deny not hath taught you ? For who but He could have taught you not to cavil at that created nature in Him which you see in yourself? Nothing could have been said more pious or more accurate ; for to call Christ a creature savours of a contemptuous cavil, not of a revei'cnt confession. Again, what could be more unworthy, than to suppose Him to be like as we ourselves are ? Thus you have instructed me, from whom you profess your wish to learn, for I never read nor heard anything better. 5. Again, how pious, how admirable that expression, that you fear no jealousy in God ! From the Father you anti- cipate a recompense for your love of the Son, yet you ac- knowledge that your praise of the Son can add nothing to b2 xiv. 21. 4 Ambrose promises a Treatise on the Holy Spirit. Lett. 1. Him, only you wish by praising the Son to commend your- self to the Father also. This He alone hath taught you, S. John Who hath said, He that loveth Me, shall be loved of My Father. 6. You go on to say that you, weak and frail as you are, do not suppose yourself such an eulogist as that you can exalt His divinity by your words, but that you preach Him according to your power, not according to His Majesty. This weakness is mighty in Christ, as the Apostle has said, JVhen I am weak, then I am strong. This humility ex- cludes frailty. 7. Certainly I will come, and that speedilj^, as you com- mand, that I may be present with you and hear and read these things, as they are newly spoken by you. But I have sent two small volumes, for which, approved as they have been by your grace, I shall have no fears ; I must plead for time to write on the Spirit, knowing as I do what a judge I shall have of my treatise. 8. Meanwhile however your sentiments and belief con- cerning our Lord and Saviour, transferred from the Son, form an abundant assertion to express our faith in the everlasting Godhead of the Holy Spirit, in that you cavil not at that created nature in Him which you find in your- self, and suppose not that God, the Father of our Lord Jesus Christ, can be jealous of His own Spirit. For that which is separated from communion with the creature is divine. 9. If the Lord will, I will in this also comply with your Majesty's wishes ; that as you have received the grace of the Holy Spirit, so also you may know that He, holding so high a place in the Divine glory, has in His own Name a right to our veneration. 10. May Almighty God the Father of our Lord Jesus Christ, vouchsafe, my Lord the Emperor, chosen by Divine providence, most glorious Sovereign, may He vouchsafe to keep your majesty in all happiness and prosperity to an advanced age, and establish your kingdom in perfect glory and in perpetual peace. A Bishojj the Pilot of the Church, LETTER II. A.D.37n. We gather from the letter itself that Constantius, to whom it is addressed was a newly appointed Bishop, but of what see does not appear. In § 27 S. Ambrose commends to his care the see of Forum Cornelii, which was vacant at the time, as being in his neighbourhood. The grounds on which the Benedictine Editors fix the date seem rather vague. Its interest how. ever is not historical : it is simply hortatory, urging on Constantius the ful- filment of the duties of his new office, and setting before him the chief sub- jects to which his preaching should be addressed. From S. Ambrose calling him ' my son' (§ 27) it would seem that he was either one of his own clergy, or had been in some way under his guidance. It is interesting as shewing how a great Bishop of that age dwelt upon the relations of the Episcopate, not merely to the Clergy under him as their superior, but to the laity of his diocese as their chief teacher. AMBROSE TO COXSTAXTIUS. 1. You have undertaken the office of a Bishop, and now, seated in the stern of the Church, you are steering it in the teeth of the waves. Hold fast the rudder of faith, that you may not be shaken by the heavy storms of this world. The sea indeed is vast and deep, but fear not, for He hath Ps. xxiv. founded it upon the seas, and prepared it ujion the floods. "' Rightly then the Church of the Lord, amid all the seas of the world, stands immoveable, built as it were, upon the Apostolic rock ; and her foundation remains unshaken by all the force of the raging surge. The waves lash but do not shake it ; and although this world's elements often break against it with a mighty sound, still it offers a secure harbour of safety to receive the distressed. 2. Yet although it is tossed on the sea, it rides upon the floods ; and perhaps chiefly on those floods of which it is said, The floods have lift up their voice. For there are rivers, ps. xcUi. which shall flow out of his belly, who has received to drink "*• from Christ, and partaken of the Spirit of God. These s. John rivers then, when they overflow with spiritual grace, lift up ^"' * their voice. There is a river too, which runs down upon Isa. l.wi. His saints like a ton-ent. And there are the rivers of the p^,' ^-i^.j 4. 6 Should be filled with Scripture, that he ynay teach others. Lett. 2. flood, which inalce ylad the peaceful and tranquil soul. He that receives, as did John the Evangelist, as did Peter and Paul, the fulness of this stream, lifts up his voice ; and like as the Apostles loudly heralded forth to the farthest limits of the globe the Evangelic message, so he also begins to preach the Lord Jesus. Receive to drink therefore of Christ, that ^^our sound may also go forth. '6. The Divine Scripture is a sea, containing in it deep meanings, and an abyss of prophetic mysteries ; and into this sea enter many rivers. There are sweet and trans- Prov.xvi. parent streams, cool ^ fountains too there are, springing up into life eternal, and pleasant tvords as an honeij-comb. Agreeable sentences too there are, refreshing the minds of the hearers, if I may say so, with spiritual drink, and soothing them with the sweetness of their moral precepts. Various then are the streams of the sacred Scriptures. There is in them a first draught for you, a second, and a last. Ps. 4. Gather the water of Christ, that which praises the cxlviii.5. i^QYd^ Gather from many sources that water which the Eccles. prophetic clouds pour forth. He that gathers water from the hills and draws it to himself from the fountains, he also drops down dew like the clouds. Fill then the bosom of your mind, that your ground may be moistened and watered by domestic springs. He who needs and appre- hends much is filled, he who hath been filled waters others, lb. and therefore Scripture saith If the clouds be full of rain, they empty themselves upon the earth. 5. Let your discourses then be flowing, let them be clear and lucid; pour the sweetness of your moral argviments into the ears of the people, and sooth them with the charm of your words, that so they may willingly follow your guidance. But if there be any contumacy or transgression in the people or individuals, let your sermons be of such a character as shall move your audience, and prick the evil Ib.xii, 11, conscience, for the words of the wise are as goads. The Lord Jesus too pricked Saul, when he was a persecutor. And think how salutary the goad was which from a perse- » Nivei. This is the reading all MSS. Ed. Rom. has *vivi,' which would agree better with the text of S. John. Shoidd preach Purity, 7 cutor made him an Apostle, by simply saying, It is hard to for thee to kick against the pricks. constan- 6. There are discourses too like milk, such as Paul fed the ^cts ix. Corinthians with ; for they who cannot digest stronger food, 5. must have their infant minds nourished with the juice of 2. milk. 7. Let your addresses be full of understanding. As Solomon says, The '' lijjs of the ivise are the loeapons of the Prov. xv. understanding, and in another place, Let your lips be bound ^' up ivith sense, that is, let your discourses be clear and bright, let them flash with intelligence like lightning : let not your address or arguments stand in need of enforcement from without, but let your discourse defend itself, so to speak, with its own weapons, and let no vain or unmeaning word issue out of your mouth. For there is a bandage to bind up the wounds of the soul, and if any one cast it aside, he shews that his recovery is desperate. Wherefore to those who are afflicted with a grievous ulcer administer the oil of your discourse to soften the hardness of their heart, apply an emollient, bind on the ligature of salutary pre- cepts ; beware lest by any means you suffer men who are unstable and vacillating in faith or in the observance of discij^line, to perish with minds unbraced and vigour re- laxed. • 8. Wherefore admonish and entreat the people of God that they abound in good works, that they renounce ini- quity, that they kindle not the fii*es of lust, (I say not on the Sabbath only, but never,) lest they set on fire their own bodies; that there be no fornication or uncleanness in the Eph. v.3. servants of God, for we serve the immaculate Son of God. Let every man know himself, and possess his own vessel, 1 Thess. that, havi-ng, so to say, broken up the fallow ground of his '^' * bod}^, he may expect fruit in due season, and it may not bring forth thorns and thistles, hut he too may say, Our Gen. iU. land hath given her increase; and on this once wild thicket p^'i^xxv of the passions a graft of virtue may flourish. 13. 9. Teach moreover and train the people to do what is *> The Benedictine reference for the In the second the English V^ers. has first of tliese texts is Prov. xiv. 3. The The lips of the wise disperse know- lips of the wise shall preserve them, ledge. Here S. Anibr. agrees with with which the Sept. and V^ulg. agree, the Sept. 8 Goodness, Contentment, Lett. 2. good and that no one fail to joerform works which shall be approved, whether he be seen of many, or be without wit- ness, for the conscience is a witness abundantly sufficient unto itself. 10. And let them avoid shameful deeds, even though they believe they cannot be detected. For though a man be shut up within walls, and covered with darkness, with- out witness and without accomplice, still he has a Judge of his acts. Whom nothing ever deceives, and to Whom Gen. iv. all things cry aloud. To Him the voice of blood cried from the ground. Every man has in himself and his own consci- ence a strict judge, an avenger of his wickedness and of his crimes. Cain Avandered about in fear and trembling, suffering the punishment of his unnatural deed; so that death was to him a refuge, relieving the wandering outcast from that terror of death which he felt at every moment. Let no man then either alone or in company commit any shameful or wicked act. Though he be alone, let him be abashed before himself more than before others, for to him- self is his greatest reverence due. 11. Nor let him covet many things, for even few things are to him as many ; for poverty and wealth are words im- plying want and sufficiency. He is not rich who needs any thing, nor he poor who needs not. And let no man despise a widow, circumvent a ward, defraud his neighbour. Hab. ii. Woe unto him, whose substance has been collected by guile, and ivho buildeth a town, that is his own soul, with blood. Ps. cxxii. For this it is, which is built as a city ; and this city ava- ^* rice builds not but destroys, lust builds not but sets on fire and consumes. Wouldest thou build this city well ? Prov. XV. Better is little with the fear of the Lord, than great trea- 16. sure without that fear. A man's riches ought to avail to the ransom of his soul, not to its destruction. And a trea- sure is a ransom, if a man use it well ; on the other hand it is a snare, if a man know not how to use it. What is a man's money to him but a provision for his journey ? Much is a burthen, a little is useful. We are wayfarers in this life ; many walk, but it is needful that we walk aright, for Isa. xliii. then is the Lord Jesus with us, as we read. When thou 2' ^ja^ses/ through the ivaters I ivill be with thee, and through Justice, and Truth, 9 the rivers, they shall not overflow thee ; when thou walkest to through the fire thou shall not be burned. But if a man ^"tiuY^" take fire in his bosom^ the fire of lust, the fire of immoder- Prov. vi. ate desire he ivalketh not through, but burns this clothing '^^• of his soul. A good name is rather to be chosen than great ib. xxii. riches, and loving favour than silver and gold ! Faith is ^* sufficient for itself, and in its own possession is rich enough. And to the wise man nothing is foreign, but what is con- trary to virtue ; wherever he goes, he finds all things to be his own. All the world is his possession, for he uses it all as if it were his own. 12. Why then is our brother circumvented, why is our hired servant defrauded ? Little it is said, is gained by the Prov. vi. wages of an harlot, that is to say, of frailty so delusive. quote"d This harlot is not an individual, but something general ; ad ver- not one woman, but every idle lust. All perfidy, all deceit "'" is this harlot ; not she alone who offers her body to defile- ment ; but every soul that barters away its hope, and seeks a dishonourable profit, and an unworthy reward. And we are hired servants, in that we labour for hire, and look for the reward of this our work from our Lord and God. If any one would know how AVe are hired servants, let him listen to the words, Hoiv many hired servants of my father s. Luke have bread enough and to spare, and I perish with hunger, ^^" and again, Make me as one of thy hired servants. All are v. 19. hired servants, all are labourers ; and let him, who looks for the reward of his labour, remember that if he defraud another of the wages due to him, he also will be defrauded of his own. Such conduct offends Him Who has lent to us, and He will repay it hereafter in more abundant mea- sure. He therefore who could not lose what is eternal, let him not deprive others of what is temporal. 13. And let no one speak deceitfully with his neigh- bour. There is a snare in our mouths, and not seldom is it Prov. vi. . 2. that a man is entangled rather than cleared by his ivords. The mouth of the evil-minded is a deep pit : great is the ?|'-^''"* fall of innocence, but greater that of iniquity. The simple, ib. xiv.* by giving too easy credit, quickly falls, but when fallen he 15. rises again ; but the evil-speaker is so cast down by his own acts that he never can recover himself and escape. 10 The balance of God^s Judgment. Lett. 2. Therefore let every man weigh his words, not with deceit Prov. xi. and guile, for a false balance is abomination to the Lord. I do not mean that balance Avhich weighs the wares of others, (though even in lesser matters deceit often costs dear,) but that balance of words is hateful to the Lord, which wears the mask of the weight of sober gravity, and yet practises the artifices of cunning. Great is God's an- ger, if a man deceive his neighbour by flattering promises, and by treacherous subtlety oppress his debtor, a craft which will not benefit himself. For what is a man pro- S. Matt, fited, if he shall gain the riches of the whole world, and xvi. 26. yg^ defraud his own soul of the wages of eternal life ? Ik There is another balance which pious minds ought to consider, wherein the actions of individuals are weighed, and wherein for the most part sin inclines the scale towards judgement, or outweighs good deeds with crimes. Woe 1 Tim. V. unto me, if my offences go before, and with a fatal weight incline to the judgement of death ! More terri])le will it be if they follotv after, though they all be manifest to God, even before judgement ; neither can things good be secret, nor things full of scandal be concealed. 15. How blessed is he who can extirpate avarice, the root of all evil ! he truly need not fear this balance. For avarice is wont to deaden man's senses, and pervert his lb. vi. 10. judgement, so that he counts godliness a source of gain, and money the rev/ard of prudence. But great is the re- ward of piety, and the gain of sobriety to have enough for use. For what do superfluous riches profit in this world, when you find in them neither a succour in birth nor a de- fence against death ? For without a covering are we born into the world, without provision we depart hence, and in the grave we have no inheritance. 16. The deserts of each one of us are suspended in the balance, which a little weight either of good works or of degenerate conduct sways this way or that ; if the evil pre- ponderate, woe is me ! if the good, pardon is at hand. For no man is free from sin; but where good preponderates, the evil flies up, is overshadowed, and covered. Where- fore in the Day of judgement our works will either suc- cour us, or will sink us into the deep, weighed down as Joseph a pattern of Humility, with a millstone. For iniquity is heavy, supported as by to a talent of lead ; avarice is intolerable, and all pride is foul ^^^^^^^' dishonesty. Wherefore exhort the people of God to trust Zech. v. rather in the Lord, to abound in the riches of simplicity, ^' wherein they may \valk without snare and without hind- rance. 17. For the sincei'ity of a pure speech is good, and rich in the sight of God, although it walk among snares ; yet, because it is innocent of laying wait or enthralling others, it escapes itself. 18. A great thing too it is if you can persuade them to know how to be abased, to know the true garb and nature of humility. Many possess the shew of humility, but not its power; many possess it abroad, bvit oppose it at home; colourably they pretend it, but in truth they renounce it, in regard of grace they deny it. For there is one that Ecclus. humbleth himself wickedly and his inioard parts are full o/^^V j' deceit. And there is one that submitteth himself exceed- ingly ivith a great lowliness. There is no true humility then but such as is without colour and pretence. Such humility is that which hath a pious sincerity of mind. Great is its virtue. Finally by one man's disobedience death Rom. v. entered, and by the obedience of our Lord Jesus Christ ^^' came the redemption of all. 19. Holy Joseph knew how to be abased, who, when he was sold into bondage by his brethren, and purchased by merchants, whose feet as the Scripture saith, ' they hurt in ps. cv. the stocks,' learned the virtue of humility and laid aside all ^^* weakness. For when he was bought by the royal servant, officer of the household, the memory of his noble descent as one of the seed of Abraham did not cause him to disdain servile offices or scorn his mean condition. On the con- trary he was diligent and faithful in his master's service, knowing in his prudence that it matters not in what sta- tion a man renders himself approved, but that the object of good men is to merit approbation in whatever station they are placed ; and the point of importance is that their character should dignify their station rather than their station their character. In proportion as the station is low the merit becomes illustrious. And such attention 12 und of Purity, Lett. 2. did Joseph exhibit that his lord entrusted to him his whole house, and committed to him all that he had. 20. And so his wife cast her eyes upon Joseph, capti- vated by the beauty of his form. Now we are not in fault, if either our age or our beauty becomes an object of desire to wanton eyes ; let it be artless, and no blame attaches to beauty ; if enticement be away, seemliness and grace of form is innocent. But this woman, fired with love, ad- dresses the 5^outh, and at the instigation of lust, over- powered by the force of passion confesses her crime. But he rejects the crime, saying that to defile another man's bed was consonant neither with the customs nor the laws of the Hebrews, whose care it was to protect modesty, and to provide chaste spouses for chaste virgins, avoiding all unlawful intercourse. And that it were an impious deed for him, intoxicated by impure passion, and regardless of his master's kindness, to inflict a deadly injury on one to Avhom he owed obedience. 21. Nor did he disdain to call the despised Egyptian his master, and to confess himself his servant. And when the woman courted him, urging him by the fear of betrayal, or shedding passionate tears to force his compliance, nei- ther was he moved by compassion to consent to iniquity, nor constrained by fear, but he resisted her entreaties and yielded not to her threats, preferring a perilous virtue to rewards, and chastity to a disgraceful recompense. Again she assailed him with greater temptations, yet she found him inflexible, yea for the second time immoveable; yet her furious and shameless passion gave her strength, and she caught the youth by his robe and drew him to her couch, offering to embrace him, nay, she would have done so, had not Joseph put off" his robe ; he put it off", that he might not put off the robe of humility, the covering of modesty. 22. He then knew how to be abased, for he was degraded even to the dungeon; and thus unjustly treated, he chose rather to bear a false accusation than to bring the true one. He knew how to be abased, I say, for he was abased for virtue's sake. He was abased as a type of Him Who was to abase Himself even to death, the death of the cross. and of the Vanity of earthly things. 13 Who was to come to raise our life from sleep, and to teach to that our human life is but a dream : its vicissitudes reel t,us* past us as it were, with nothing in them firm or stable, but like men in a trance seeing we see not, hearing we hear not, eating we are not filled, congratulating we joy not, running we attain not. Vain are men's hopes in this world, idly pursuing the things that are not as though they were ; and so, as in a dream, the empty forms of things come and go, appear and vanish ; they hover around us, and we seem to grasp yet grasp them not. But when a man has heard Him that saith Aivake, thou that steepest, Epli. v. and rises up from the sleep of this world, then he perceives that all these things are false ; he is now awake, and the dream is fled, and with it is fled ambition, and the care of wealth, and beauty of form, and the pursuit of honours. For these things are dreams which affect not those whose hearts wake, but affect only them that slumber. 23. And holy Joseph certifies this my assertion, that the things of this world are not perpetual or lasting, for he, noble by birth and with a rich inheritance, suddenly becomes a despised servant, and (what enhances the bitter- ness of servitude) a slave bought for a price by an unworthy master. For to serve the free is esteemed less disgraceful, but to be the servant of servants is a double slavery. Thus from being nobly born he became a slave, from having a wealthy father he became poor, from love he fell into hate, from favour into punishment. Again, he is raised from the prison to the court, from the bar to the judgement- seat. But he is neither depressed by adversity nor elated by prosperity. 24. The frequently changing condition of holy David also testifies how fleeting are the vicissitudes of life. He, overlooked by his father, but precious in the sight of God, exalted by his success, thrust down by envy, summoned to the service of the king and chosen to be his son-in-law, then again disguised in face and appearance, banished from the kingdom, flying from death at his own son's hands, weeping for his own offences, atoning for those of others, nobler in winning back the affection of the heir to his throne, than if he had disgraced him. Having thus tried 14 Christ the highest Example of all. Lett. 2. every condition he says well, It is good for me that I have Ps. cxix. beeji humbled. 71 25. This sentence however might well also he referred Phil. ii. to Him Who being in the form of God, and ahle to bow the heavens, yet came down, and taking upon Him the form of a servant, l)ore our infirmities. He, foreseeing that His saints would not think it a prize to claim the honour that belonged to them, but would give place to their equals and prefer others to themselves, said, It is good for me that I have been humbled ; it is good for me that I have subjected 1 Cor. myself, that all things may be subject unto me, and God ^^' " ■ may be all in all. Instil this humility into the minds of lb. xi. 1. all, and shew yourself an example to all saying, Be ye fol- lowers of me, even as I am also of Christ. 26. Let them learn to seek the wealth of good wishes, and to be rich in holiness ; the beauty of wealth consists not in the possession of money-bags, but in the mainten- ance of the poor. It is in the sick and needy that riches shine most. Wherefore let the wealthy learn to seek not their own things, but the things of Jesus Christ, that Christ also may seek them, and recompense to them what is their own. He spent for them His blood. He pours forth on them His Spirit, He offers to them His kingdom. What more shall He give. Who gave Himself, or what shall not the Father give. Who delivered up His Only Son to die for our sakes ? Admonish them therefore to serve the Lord soberly and with grace, to lift their eyes with all diligence to heaven, to count nothing gain but what appertains to eternal life ; for all this woiddly gain is the loss of souls. Phil. iii. He who desired to ivin Christ, suffered the loss of all things, which saying, marvellous as it is, falls short of what he had received, for he speaks of external things only, whereas s. Tiuke Christ hath said. If any man ivill come after Me, let him deny himself; let him lose himself so that Christ be gained. Fleeting are all things here, they bring loss and not gain ; that only is gain, where enjoyment is perpetual, where eternal rest is our reward. 27. I commend to your care, my son, the Church which is at Forum Cornelii ^ ; Being nigh thereunto, visit it fre- "^ Forum Cornelii was on the Via Emilia, about 23 miles S.E. of Bononia. It was at this time in the Province ^Emilia. The modern name is Imola. He must deal ivith his people like a loise Physician. 15 quently until a Bishop for it be ordained ; I myself, engaged to with the approaching season of Lent, cannot go to such a ^"xfus^^" distance. 28. There you will find certain Illyrians imbued with the false doctrines of Arius ; take heed of their tares, let them not come near the faithful, nor scatter their spurious seed. Let them remember what their perfidy has brought upon them'^, let them be quiet and follow the true faith. Difficult indeed it is for minds imbued Avith the poison of unbelief to rid themselves of this impiety, for it cleaves to them; and if the fatal venom has grown inveterate in them, you must not readily give them credence. For the very sinews and strength of wisdom lie in not giving credence too readily, especially in the matter of faith, which in men is seldom perfect. 29. Yet if any one, whose frailty is suspected and incli- nation dubious, desire nevertheless to clear himself of sus- picion ; suffer him to believe that he has made satisfaction, show him some indulgence, for if a man be cut off" from re- conciliation his mind is estranged. Thus skilful physicians, when they observe what they deem to be well-known dis- eases, do not apply a remedy, but wait their time, attend- ing upon the sick man, and administering to him such soothing appliance as they can, to the intent that the dis- ease may neither be aggravated by neglect or despair, nor may reject the medicine applied too early, for if an inexperi- enced physician touch it prematurely, it will never come to a head, just as even an apple, if shaken from the tree while yet unripe, soon withers. 30. Enjoin them too (as I have borrowed a figure from agriculture) to preserve inviolate the laws of common boundary, and to guard those paternal landmarks which Deut. the law protects. The affection of a neighbour often ex- ■'"^' " ceeds the love of a brother, for the one is often afar off', the other nigh at hand ; the witness of your whole life, and judge of your conduct. Allow his cattle to stray at large over the neighbouring bounds, and to rest securely on the green herbage. ^ The Benedictine Editors refer 375, It is on this that tliey found tlie this to the ravages of the Goths after date of the letter, but tlie reference is Valens' defeat at Hadrianople A,D, somewhat vague. 16 Ambrose 7'ecewes Felloe^ present, Lett. 3. 31. Let the master too temper with moderation his law- ful rule over his servants, seeing that in soul they are bre- thren. For he is called the father of the family, that he may govern them as sons ; for he himself also is God's ser- vant, and calls the Lord of heaven, the Source of all powei*, his Father. Farewell ; continue to love me, as I do you. A.D.380. LETTER III. This graceful little letter, written in a tone of playful affectionateness, is ad- dressed to Felix, who was, as the next letter shews. Bishop of Comum. It tells its own story. AMBROSE TO FELIX. 1. 1 HAVE received your present of mushrooms; they were of an extraordinary size, so large as to excite admiration. I did not like to keep them hidden, as the saying is, in my bosom, but preferred shewing them to others also. There- fore I gave part to my friends, part I reserved for myself. 2. An agreeable present, but not of weight enough to repress my just complaint against you for never visiting one who has so long loved you. And take heed lest you ' tubera hereafter have to bear yet heavier fungus-growths ^ of sor- row ; for such things have a double signification ; sent as gifts they are agreeable, in the body or the mind they are irksome. Prevail with yourself to cause me less sorrow by your absence, for my longing for you is the cause of my distress : make yourself, if you can, less necessary to me. 3. I have made my statement, proved my case. I am forced to assail you with that expression; no ordinary weapon, but one which will hit home^ You certainly * Anientata ilia non nianipularis evibraturque: hinc amentata senten- sententia. Ed. Ben. refers to Junius, tia ea est quse neutiquam trivialis est Adagiorum Centuriae 3, 10, who says et pedanea, cujusmodi nianipularis 'Amentatam sententiam dixit D. Am- vocatur, velut a gregario niilite pro- brosius pro valida et hand vulgar! fecta, sed eximia et artificio vallata.' firmisque argumentis roborata. Est He quotes two passages from Cicero, autem amentum lori genus quo hasta De Orat. 1 57, 242. Brut, 78. 271, in praeligata validius certiusque libratur both which places he uses ' amentatae hut desires his jJvesence more. .17 shewed alarm ; but see now that I am not so much grieved to but that I can be playful about it. Hereafter however you ^^^'^ must not excuse yourself, though your present excuse is to be a profitable one to me. Yet it were an ill judgment of you, and of me no better, to suppose that your absence is to be compensated by presents, or that I am to be bought off by them. Farewell : love me, as I do you. LETTER IV. A.D.380. Felix having replied to the preceding letter, S. Ambrose responds in the same affectionate style, rejoicing in the prospect of their meeting, asking meanwhile the prayers of Felix, and promising his own. He ends by prais- ing Felix for ' fighting the good fight of faith,' and assures him of help and blessing. AMBROSE TO FELIX, HEALTH. 1. Although not in a good state of bodily health, I derived no little alleviation from the perusal of words from a heart so congenial to my owni, being refreshed by your discourse as by some soothing potion ^ ; and also by your announcement that the day memorable for us both was at hand, that whereon you took on yourself the office of the high-priesthood ; of which I was just then speaking with my brother Bassianus ^. For having begun to speak of the dedication of the Church which he had built in the name of the Apostles, we were led to the subject, for he said that he earnestly desired the company of your Holiness. 2. Wherefore I introduced the mention of your birth- day'", as being on the first of November, and that it was (if I mistook not) close at hand, and to be celebrated on the fol- lowing day, so that after that it would yield you no excuse. So I made a promise on your behalf; for you too have liber- ty to do the same as regards me ; I made a promise to him, hastae' of arguments, and also Tertull. Bishops who took part in the Council adv. Marc. iv. 33 where he says that of Aquileia, as Bishop of Laus Pom- our Lord amen tavit [Phariseis] banc peia, now LodiVecchio, S.E. of Milan, sententiam, non potestis Deo servire The modern town of Lodi is about 5 et mammouie, where it plainly means, miles from the site of the ancient one. ♦ gave them this home-thrust.' " He means the day of his consecra- " puleium, lit. the herb penny roy- tion as Bishop. So S. Ambr. speaks al. of his own consecration day as his ^ Bassianus is mentioned among the birthday, Comm. in Luc. vii. 78. 18 Interpretation of the Ark of the Covenant. Lett. 4. and exacted one for myself : for I feel assured you will be present, because you ought to be. It will not therefore be so much my promise that will bind you, as your own pur- pose, having resolved to do that which you ought. You see then it was rather ray knowledge of you, than any rash con- fidence which induced me to give this pledge to my brother. Come then, lest you put two bishops to shame ; yourself for not coming, me for having promised unadvisedly. 3. But we will remember your birthday in our prayers, and do you not forget us in yours. Our spirit shall accom- pany you; do you also, when you enter the second Taber- nacle, which is called the Holy of Holies, do as we do, and carry us also in with you. When in spirit you burn incense on the golden censer, forget us not ; for it is the one which is in the second Ta- bernacle, and from which your pi'ayer, full of wisdom, is directed to heaven as incense. Heb. ix. 4. There is the Ark of the Covenant ovei'laid round about ^' ivith gold; that is, the doctrine of Christ, the doctrine of the Wisdom of God. There is the golden pot that had manna, the depository, namely, of spiritual nutriment, and the store- place of divine knowledge. There is the rod of Aaron, the symbol of priestly gi'ace. Before, it had withered, but it bud- ded ?ig?i\\\ in Christ. There are the Cherubim over the tables of the Covenant, that is, the knowledge of the sacred Les- sons. There is the Merctj-seat, over which on high is God Col. i. 15. the Word, the Image of the invisible God, Who says to thee, Exod. / ivill commune ivith thee from above the Mercy -seat, betiveen XXV. 2- . ^j^^ ^^^^^ Cherubim, for He speaks thus with us, that we may understand His saying, or because He speaks things not Ps. earthly but spiritual, as He saith, / ivill open My mouth in ixxviii. 2. ^ parable. For where Christ is, there are all things, there is His doctrine, there the remission of sins, there grace, there the separation of the living and the dead. Numb. 5. Aaron indeed once stood in the midst, interposing XVI. 48. iiiniself to prevent death passing over to the hosts of the living from the carcases of the dead. But He, as the Word, ever stands within each of us, although we see Him not, and separates the faculties of our reason from the carcase of our deadly passions and pestilential thoughts. He standeth as God's Blessing on diligent labour. 19 He Who came into the world to blunt the sting of death, to to stop its devouring jaws, to give to the living an eternity of grace, to the dead a resurrection. 6. In His service you are warring a good warfare. His deposit you keep, His money you lend out at interest, as it is written. Thou shall lend unto many nations ; the good in- l^eut. xv. terest of spiritual grace, which the Lord when He comes will exact with usury ; and when He finds that you have dis- pensed it well, He will give you for few things, many things. Then shall I reap most delightful fruit, in that my judg- ment of you is approved ; the ordination which you re- ceived by the imposition of my hands and the benediction in the Name of the Lord Jesus will not be blamed. Work therefore a good work, that in that day you may receive a reward, and we may rest together, I in you and you in me. 7. Plenteous is the harvest of Christ, but the labourers few, S. Luke and helpers are difficult to be found. So it was of old, but the ' Lord is powerful, Who will send labourers into His harvest. Without doubt among the ranks of the people of Comum ^ very many have already begun to believe by your ministry, and through your teaching have received the word of God. But He Who gave those who believe will also give them that will help : whereby all occasion will be removed for excusing yourself for your postponed visit, and thus also the grace of your presence will be more frequently shed around me. Farewell : continue to love us, as you do. LETTER V. AMBROSE TO SYAGRIUS. LETTER VI. AMBROSE TO SYAGRIUS. [To complete the character of S. Ambrose as shewn in his Letters, these will be printed at the end of the volume, but, on account of their subject, in the original Latin.] •' Comum is the modern Como, :it the southern extremity of the Lake which takes its name from it. c2 " 20 The meaning of the half-shekel, Lett. 7. before LETTER VII. 381 A.D. The Justus to whom this letter and the following are addressed is in all pro- bability S. Justus Bishop of Lyons, who is mentioned below as one of the Bishops who took part in the Council of Aquileia : that he was a Bishop is implied by S. Ambrose addressing him as ' brother.' The letter contains a mystical interpretation of the half-shekel of redemption, (Exodus xxx. 12. sqq.) and of the didrachma and stater of our Lord's miracle of the piece of money in the fish's mouth, and of the penny of the tribute money. The date given in the margin depends on the truth of the hypothesis that Jus- tus is the Bishop of Lyons. Of him it is recorded that he did not return to his See after the Council of Aquileia, but became a monk in the deserts of Egypt. See Newman's Fleury vol. 1 p. 25. AMBROSE TO JUSTUS, HEALTH. Your question, my brother, as to the meaning of that shekel, half of which the Hebrew is commanded to offer for the redemption of the soul, is an excellent admonition to us to direct our intercourse by letter and our converse while at a distance to the interpretation of the heavenly oracles. For what can more unite us than to converse con- cerning the things of God ? 2. Now the half of the shekel is ix piece of silver, und the redemption of the soul is faith ; faith therefore is that S.Luke piece of silver which the ivoman in the Gospel, as we read, XV. 8, 0. leaving lost, dilif/ently seeks for, lighting a candle and sweep- ing the house; and when she finds it, she calls together her friends and neighbours, bidding them rejoice with her for that she has found the jjiece of silver which she had lost. For great is the loss of the soul, if a man lose his faith, or that grace which by means of faith he had obtained to him- S.Matt. self. Do thou therefore light thy candle. Thy light is ^' *" thine eye; that is, the inward eye of the mind. Do thou light this candle, which is fed by spiritual oil, and gives light to thy ivhole house. Seek that piece of silver, the redemp- tion of thy soul, which he that loses is troubled, he that finds rejoices. Prov. 3. Mercy too is the redemption of the soul ; for the re- xui. 8. demj^tion of a man's soul are his riches, by which he shews mercy, and expending them, relieves the poor. Wherefore And of the Manna. 21 faith, grace, and mercy, are the redemption of the soul, to which is pvirchased by a piece of silver, that is, by the full -""^'^^ price of a larger sum. For thus it is written in the words of the Lord to Moses : When thou takest the sum of the Exod. children of Israel after their number, then shall they give ^^'. ^^ every mail a ransom for his soul unto the Lord, ivhen thou numberest them ; that there be no plai/ue among them when thou numberest them. This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary : fa shekel is twenty gerahs :) an half shekel shall be the offering of the Lord. Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the Lord. The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the Lord to make an atonement for your souls. And thou shalt take the atonement money of the children of Israel and thou shall appoint it for the service of the Tabernacle of the con- gregation, that it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls. 4. Did then both the rich man who offered more, and the poor who had less, fail so much, if this half shekel con- sisted in money and had not hidden excellencies ? Whence we are to understand that this half shekel is not material but spiritual, having to be paid by all and rated equally. 5. Again as to heavenly food (for the food and delight of heavenly nutriment is wisdom, whereon they feed in Para- dise, the unfailing food of the soul, called in the Divine Word manna) the distribution of this was, we read, so made to each soul as to be equally divided. For they who lb. xvi, gathered most and they who gathered least, all gathered ^^' ^**' according to the direction of Moses ; and they made an omer the measure, and it did not exceed to him who gathered much nor fall short to him who gathered little. For each man, according to the number of souls who were with him in the tent, gathered for each an omer, that is, being interpreted, a measure of wine. 6. Now this is the measure of wisdom, which if it be above measure is hurtful, as it is written. Make not thyself Ecdes. over-wise. And Paul has taught that the division of grace ^'"' '^* 22 Redemption equal to all. Lett. 7. is according to measure, saying, The manifestation of the iCor.xii. Spirit is given to every man to profit withal, to one is given the word of ivisdom, to another the ivord of knowledge, [to ' These another the faith of wisdom by the spirit of knowledge] ^ adXd by' ^V ^^'^ same Spirit, to another faith by the same Sjnrit, and S. Am- that this grace is given according to the will of the Spirit. ^^^^' In that He divides. He shews His equity, in that He di- vides as He will, His power. Or He may will to bestow that upon each which He knows will be profitable. 7. An omer then is a measure, and a measure of wine, Ps. civ. which maketh glad the heart of man. For what is the joy ^^' of the heart but the draughts of wisdom ? This is that Prov. ix. iviiie which Wisdom hath mingled in a cup, and given us to drink, that we may receive to ourselves temperance and prudence, that wine which sliould be so equally transfused through all the senses and thoughts and all the emotions which are within this our house, that we may know how to abound to all and to be wanting to none. 8. More fully also it may be understood of the Blood of Christ, to Whose grace nothing can be added nor taken away. Whether you take little or drink mvich, to all the measure of Redemption is perfect. Exod. 9. The Passover too of the Lord, that is, the lamb, the ^"' ■ fathers are ordered so to eat, that it might be according to the number of their souls, neither more nor less; that more should not be given to some, and less to others, but that it should be according to the number of their souls, lest the stronger should take more and the weaker less. For the grace, the gift, the redemption is distributed equal- ly to all. And there ought not to be too many, lest any go away defrauded of his hope and redemption. Now there are too many, when any are beyond the number, for the s. Matt, saints are all numbei'ed, and the hairs of their heads ; for ^* ^^" the Lord knoweth them that are His. Neither can there be too few, lest any be too weak to receive the gi'eatness of the grace. 10. Wherefore He hath commanded all to bring an equal faith and devotion to the Pasch of the Lord, that is, to the Passover. For it is the Pasch, when the mind lays down its senseless passion, and puts on good compassion, that The Stater in the Fish's mouth. 23 it may suffer together Avith Christ, and take His Passover to into itself, so as that He may dwell in it, and walk in it, ., i^ ^ ■ ^ • ^ '2 Cor. VI. and may become its God. Thus grace is equal in all, but 16. virtue is diverse in each. Let each then take that portion which fits his strength, that neither the stronger may lack nor the weaker be burthened. 11. This you have in the Gospel; for the same wages S. Matt, are paid to all the labourers in the vineyard ; but few at- '^^' tain to the prize, to the reward ; few say, There is laid vp 2Tiin.iv. for me a crown of righteousness. For the gift of bounty and of grace is one thing ; another the wages of virtue, the recompense of labour. 12. Therefore a shekel is our ransom, nay half a shekel. He has redeemed us from death, redeemed from slavery, that we may not be subject to the world, which we have renounced. Whence in the Gospel our Lord bids Peter go S.Matt. to the sea, and cast an hook, and take the stater which he will find in the fish's mouth, and give it to them Avho re- quired of the Lord and of himself a shekel. This then is that shekel which was exacted by the Law, nevertheless it was not due from the King's Son, but from strangers. For "^ why should Christ ransom Himself from this world, when He came to take away the sin of the loorld ? Why should .^* f ''''" He redeem Himself from sin, AVho came down that He might remit to all their sins ? Why should He redeem Himself from servitude, Who emptied Himself that He Pi"'- "• might give liberty to all ? Why should He redeem Him- self from death. Who took flesh, that by His Death He might obtain for all a resurrection ? 13. Truly the Redeemer of all had no need of a redemp- tion ; but as He received circumcision that He might fulfil the Law, and came to be baptized that He might fulfil right- ?; ^^'f^- eousness, so also did He not refuse to pay those who re- quired of Him the shekel, but straightway commanded the stater to be given as the tribute for Himself and Peter. For He chose rather to give beyond the Law than to deny the Law's due. At the same time He shews that the Jews acted contrary to the Law, in exacting a shekel from one person, whereas Moses had ordained that half a shekel should be required. On this account He commanded as 24 The Christian should offer all to God. Lett. 7 ^ statera. Rom. X. 4. Ps. xii. 6. Exod. xxi. 5. S. Matt, xix. 21. S. Matt, xxii. 18, 19. it were single pieces to be paid both for Himself and for Peter in the stater. Good is the tribute of Christ, which is paid by the stater, for justice is the balance^, and justice is above the Law. Again, Christ is the end of the law for righteousness to every one that believeth. This stater is found in the fish's mouth, of that fish which the fishers of men take, of that fish who weighs his words that they may be tried by the fire before they are uttered. 14. This stater the Jews knew not, giving Him up to the betrayer. But the Law exacts half a shekel for the re- demption of a soul, and devotes it to God, for she cannot claim the whole. For in the Jew scarcely a portion of de- votion could be found. But he who is free indeed, a true Hebrew, belongs wholly to God, all that he has savours of liberty. He has nothing in common with him who re- fuses liberty, saying, / love my master, my wife, and my children, I ivill not go out free ! Which refers not only to his lord, but to the weakness of that man who shall have subjected himself to the world, in that he loves the world as his own soul, that is, his intelligence, the author of his will. Nor does it refer only to his wife, but also to that delight which cares for household not eternal things. This man's ear therefore his lord nails to his door or threshold, that he may remember these words whereby he chose ser- vitude. 15. This man therefore, O Christian, imitate not; for thou art not commanded to offer half a shekel, but, if thou ivouldest be perfect, to sell all thou hast, and give to the poor. Thou art not to reserve a part of thy service for the world, but to deny thyself altogether, and to take up thy Lord's cross and follow Him. 16. Now we have learned that the half-shekel was re- quired by the Law, because the other half was reserved for the generation of this worlds that is, for secular life, and domestic use, and for posterity, to whom it was necessary that a portion out of the original inheritance should be transmitted. Wherefore our Lord answered the Pharisees, when they tempted Him by the crafty question whether He would advise that tribute shoidd be paid to Ccesar, Why tempt ye Me, ye hypocrites, shew Me the tribute money. What to render to Ccesar, 25 And they brought Him a penny on which was Ccesar's to image. He saith to them, Render unto Ccesar the things •'"'''' "^ which are Casar's, and unto God the things that are God's; shewing that they who thought themselves perfect were imperfect in that they paid to Ctesar before God. They with whom the world was their first care would first pay that which appertained to the world ; wherefore He says Render, that is, render ye, the things tvhich are Ccesar's — ye, among whom the image and likeness of Cajsar is found. 17. Wherefore those Hebrew youths, Ananias, Azarias, Dan. iii. Misael, and that wiser Daniel, who would not worship the j g^" image of the king, who received it not, nor any thing from the king's table, were not bound to pay tribute. For they possessed nothing that was under the power of an earthly king. And so their followers, they whose poi'tion is God, pay no tribute. And so the Lord says, Render, that is. Do ye render, who have brought forth the image of Caesar, with whom it is found, but I owe nothing to Ceesar, be- cause I have nothing in this world. The prince of Mi^S-Jolm world co?neth, and hath nothing in Me. Peter owes nothing, nor the Apostles, because they are not of this ivorld though S.John they are in this ivorld. I have sent them into this ivorld, 14^ ig, ' but now they are not of this world, because with Me they are above the world. 18. So that which belongs to the Divine Law, not to Ceesar, is that which is commanded to be paid. Yet even this He that was perfect, that is, the preacher of the Gospel, no longer owed, for He had preached more. The Son of God owed it not, nor did Peter who was by grace an adopted son of the Father. Notwithstanding, says He, lest we should S. Matt. offend them, go thou to the sea, and cast a hook, and take up the fish that first cometh up, and when thou hast opened his mouth, thou shall find a piece of money, that take, and give unto them for Me and thee. O great mystery ! He gives that half-shekel which the Law commanded, He re- fuses not what is of the Law, for He was made of a woman. Gal. iv. made under the Law. ' Made,' I say, as regards His in- ^^ carnation; ^of a woman,' as regards the sex; woman is the sex, virgin the species ; the sex relates to her nature, the virgin to her integrity. For wherein He came under the 26 what to God. Lett. 7. Law^ therein He was made of a ivoman, that is, in the body. On this account He commands a shekel to be paid for Him and Peter, for both were born urider the Law. He com- mands it to be paid then according to the Law, that He might redeem those who are under the Law. 19. And yet He commands a stater to be paid that they might have their mouths closed, and so not commit sin by excess of talking. And He bids that to be given which was found in the mouth of the fish, that they might ac- knowledge the Word. For why was it that they who ex- acted what was of the Law, knew not what was the Law ? For they ought not to have been ignorant of the Word of Deut. God ; for it is written. The Word is very nigh unto thee, in XXX. H. ^j^y ffjiQufji^ and in thy heart. He therefore paid the whole shekel to God, who reserved no part for the world. For it is to God that righteousness, which is the moderation of the mind, is paid ; to God is paid the keeping of the Rom. X. tongue, which is the moderation in speech. For with the ^^' heart man believeth unto righteousness, and ivith the mouth confession is made unto salvation. 20. The half-shekel may also be understood of the Old Testament, the whole shekel for the price of both Testa- ments, for according to the Law every one was redeemed by the Law, but he who is redeemed according to the Gos- pel, pays the half-shekel according to the Law, he is re- deemed by the Blood of Christ according to grace, having a double redemption both of devotion and of Blood. For not even faith alone is sufficient for perfection, unless the redeemed also obtain the grace of Baptism, and receive the Blood of Christ. Good then is that half-shekel which is paid to God. ' dena- 21. The half-shekel is not a jDenny^, but is different. '■"'^- Again, in the penny is the image of Csesar, in tlie half- shekel the image of God, for it is of one God, and formed after God Himself. Beginning from One it is infinitely diffused, and again, from the Infinite all things come back to one, as their end, for God is both the begiiming and the end of all things. Wherefore arithmeticians have not called ' one ' a number, but an element of number. And Rev. i. 8. this we have said because it is written, / aui AJjiha and Stedfastness required. 27 Omega, the beginniny and the ending; and, Hear, O Israel: to the Lord our God is One Lord. justus 22. Be thou then, after the likeness of God, one and the 4. same ; not sober to-day, drunken to-morrow ; to-day paci- fic, to-morrow quarrelsome ; to-day frugal, to-morrow im- moderate ; for each person is changed by diversity of man- ners and becomes another man, in whom that which he was is not recognized, while he begins to be that which he was not, degenerate from himself. It is a grievous thing to be changed for the worse. Be then as the image on the half-shekel, imrnutable, keeping daily the same deportment. Seeing the half-shekel, observe the image, that is, seeing the Law, observe in the Law Christ the Lnage of God ; for He is the Image of the invisible and incorruptible God ; let Him be displayed before thee as in the mirror of the Law. Confess Him in the Law, that thou mayest know Him again in the Gospel. If thou hast known Him in His precepts, acknowledge Him in works. Farewell, and if you do not think that this shekel has been committed to me unprofitably, doubt not to commit to me a second time whatever you may have to communicate. LETTER VIII. A.D.381. S. Ambrose in this letter answers the objections raised against the Scriptures, that they were not written according to the rules of art, and illustrates his argument with various passages. AMBROSE TO JUSTUS. 1. Very many deny that the Sacred writers wrote ac- cording to the rules of art. Nor do we contend for the contrary ; for they wrote not according to art, but accord- ing to grace, which is above all art ; for they wrote that which the Spirit gave them to speak. And yet they who Acts il, 4. wrote on art made use of their writings from which to frame their art, and to compose its comments and rules. 2. Again, in art there are principally required, a cause. 28 Scripture, though above art, according to art. Lett. 8. a Subject, and an end. When then we read that holy ajTLov, Isaac said to his fatlier, Behold the fire and the wood, hut where is the lamb for a burnt offering, which of these is airore- xetr/xo. wantinoj ? For he who asks, doubts, he who answers the Gen. xxii. 7. query pronounces and solves the doubt. Behold the fire, that is the cause, and the wood, that is vXt), which in Latin is ^materia/ what third thing remains but the end, which the son asked for, saying, Where is the lamb for a burnt- Ib. 8. offering, and the father replied, My son, God will provide Himself a lamb for a burnt offering ? 3. Let us discuss for a little while the mystery. God shewed a ram hanging by his horns. Now the ram is the Word, full of tranquillity, moderation, and patience ; where- by is shewn that Wisdom is a good sacrifice, and that He w^as well skilled in the mode of meritorious propitiation. Ps. iv. 5. Wherefore the Prophet also says. Offer the sacrifice of righteousness. And so it is a sacrifice both of righteous- ness and of wisdom. 4. Here then is a mind fervent and glowing as fire which worketh ; here is the thing to be understood, that is the subject-matter, where is the third, the understanding ? Be- hold the colour, where is the seeing ? behold the object of sense, where is the sense itself? For matter is not seen by all, and therefore God gives the gift of understanding, and feeling, and seeing. 5. The Word of God then is the end or completion ; that is, the determination and completion of the discussion, which is communicated to the more prudent, and confirms things doubtful. Well do even they who believed not in the Coming of Christ refute themselves, so that they con- fess what they think to deny. For they say that the ram is the Word of God, and yet believe not the mystery of the Passion, whereas in that mystery is the Word of God, in Whom the Sacrifice was fulfilled. 6. Wherefore let us first kindle within us the fire of the mind, that it may work within us. Let us seek for the subject-matter, what it is that nourishes the mind, as if we were looking for it in darkness. For neither did the Fathers Exod. know what manna was: they found manna, it is said, declar- XVI. 15, jj-jg, ji; ^Q ijg |.|^g Discourse and word of God, from Whom 16. "^ •- The heavenly Manna, 29 all instruction as from a perennial fountain flows and is to derived. -"""^"^ 7. This is that heavenly food. And it is signified by the Person of the Speaker, Behold I ivill rain bread from hea- Exod. venfor you. The ' cause ' then we have in the operation ''^''" '*" of God, Who waters our minds with the dew of wisdom ; the ' subject-matter ' we have in that the minds which see and taste it are delighted, and inquire whence comes this which is brighter than light, sweeter than honey. They have their answer from the text of Scripture : This is the lb. 15. bread which the Lord hath given yon to eat ; and this is the Word of God, Which God appointed and ordained, whereby the minds of the prudent are fed and comforted, which is white and sweet, enlightening the minds of the hearers with the splendour of truth, and soothing them with the sweetness of virtue. 8. The Prophet had learned in himself what was the ^ cause' of the thing to be completed. For when he was sent to the king of Egyjot to deliver the people of God, he says, TVho am I, that I should go unto Pharaoh, and deliver lb. in. my people from the king's power ? the Lord answers, I ivill ~~ ' be with thee. Moses asked again. What shall I say unto them, if they ask. Who is the Lord that hath sent thee, and what is His Name ? The Lord said, / am that I am, thou shall say, I am hath sent me unto you. This is the true Name of God — Eternity. Wherefore the Apostle also says of Christ, For the Son of God, Jesus Christ, Who was preached 2 Cor. i. among you by us, by me and Silvanus and Timotheus, ivas not Yea and Nay, but in Him was Yea. Moses answered, But behold they ivill not believe me, nor hearken unto my Exod. iv. voice, for they ivill say. The Lord hath not appeared unto ^* thee. Then He gave him power to work miracles, that it might be believed that he was sent by God. A third time Moses says, / am not eloquent, but I am slow of speech, and lb, 10. of a sloto tongue; how shall Pharaoh hear me? the Lord answers. Go, and I ivill be with thy mouth, and teach thee lb. 12. what thou shall say. 9. These intermingled questions and answers contain the seeds and science of wisdom. The 'end' or 'completion' too is good, for He says, I will be with thee ! And although 30 Other instances. Lett. 8. He had given him power to work miracles, yet as he was still doubtful, that w^e miglit know that signs are for them that believe not, but the promise for believers, the weakness of Exod. iii. hig deserts or of his purpose receives this answer, / ivill be with thy mouth, and teach thee what thou shalt say ! Thus a perfect ' end ' is preserved. S. Matt. 10. This you have also in the Gospel, Ask, and it shall be given you, seek, and ye shall find ; knock, and it shall be ojiened unto you. Ask from the ' cause,' that is, from the Author. You have as your subject-matter things spiri- tual which cause you to seek ; knock, and God the Word opens to you. That which asks is the mind, which works like fire ; it is in things spiritual that the glow of the mind works, as fire on wood; God the Word opens unto you, this is the *end.' We have also in another part of the lb. X. 19, Gospel these words of our Lord, But when they deliver you up, 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. Gen. 11. These words too of Isaac you have in Genesis, How XXV11.20. ^^ ^^ ^^^^ thou hast found it so quickly, my son? And he said, Because the Lord thy God brought it to me. The Lord is the end. He who seeks in the Lord finds. And thus lb. xxxi. Laban who sought not in the Lord, for he sought idols, ^^- found not. 12. And he has well observed the rules ^ and distinctions lb. xxvii. as they are called. The first is Go and take me some *■ venison, that I may eat. He excites and inflames his mind with the fire, as it were, of his exhortation, that he may labour and seek. The second is. How is it that thou hast found it so quickly ? This is in the form of a question ; the third is an answer, Because the Lord thy God brought it to me. The * end ' is God, Who concludes and perfects all things, of Whom we are not to doubt. 13. And there is a ' distinction ' too as to spontaneous things ; If you sow not, you shall not reap ^ ; for although culture calls forth seeds, yet nature by a certain spontaneous impulse, Avorketh in them that they spring up. " There is no text in Holy Scripture exactly corresponding to this. Lev. XXV. 11 which is referred to by Ed. Ben. is hardly to the point. Talents, God's Gifts, need His Blessing. 31 14. Wherefore the Apostle says, I have planted, Apollos to ivatered, but God nave the inci'ease. So then neither is he Z^,*'^^.!. •^ 1 Cor. Ill that planteth any thing, neither he that ivatereth, but God 6, 7. That giveth the increase ! God gives to you in the spirit, and the Lord sows in yovir heart. Take care then that He breathe life and sow in you, that you may reap ; for if you sow not, neither shall you reap. This is a sort of admo- nition to you to sow. If you sow not you shall not reap, is a proverb. The end agrees with the beginning ; the seed is the beginning, the harvest the end. 15. Learn, he says, of me; nature aids the learner, and God is the Author of nature. It is of God too that we learn well, for it is a natural gift to learn Avell ; the hard of heart learn not. Nature, which is preserved by the Di- vine bounty, gives the increase. The final consummation God giveth, that is, the most excellent and Divine Nature and Essence of the Trinity. Farewell : love us, as you do, for we love you. THE PROCEEDINGS OF THE COUNCIL OF AQUILEIA A.D.381, AGAINST THE HERETICS PALLADIUS AND SECUNDIANUS. The official Record of the Proceedings of this Council seems to be inserted among: S. Ambrose's Letters, partly because S. Ambrose took the leading part in them, and partly because they form the subject of the next series of letters, directly of the four first, and more indirectly of the two next, all of which, though written in the name of the Bishops of Italy, we may pre- sume to have been S. Ambrose's composition. The Council was held in the year 381 A.D., the same year in which the Second General Council was held at Constantinople. It will be remembered that that Council, being sum- moned by Theodosius, then Emperor of the East, consisted of Eastern Bishops only. At this time Arianism, though rife in the East, seems not to have been prevalent in the West. S. Ambrose says, (Letter xi. 1) 'as regards the West, two individuals only have been found to dare to oppose the Coun- cil with profani! and impious words, men who had previously disturbed a mere corner of Dacia Ripensis.' These two men were Palladius an There can be little doubt that the veniant post Dominican! diem, if he true date is iii. Non. Sept. i. e. the were speaking on a Sunday. 3rd of Sept., and not Nonis, the 5th. •> The reading of Ed. Rom. has For in 381 A. I), the 5th of Sept. was been adopted, which omits the prepo- on a Sunday, and it is hardly likely sition'cum.' If this were correct, it that a Council would have sat from would imply that the consuls were daybreak till one o' clock (Ep. 10. 5) themselves taking a leading part in in the Church on such a day, and the Council ; whereas it is clear that moreover it would not have been na- they are mentioned solely as the or- tural for Palladius to say, as he does dinary way of fixing the year ; nor in § 47. Non respondebo nisi auditores had the consuls at this time any other The Bishops ivho assembled. 33 Aquileia, namely, Valeriax, Bishop of Aquileia, Am- of BROSE, EUSEBIUS, LiMEXIUS, AnEMIUS, SaBIXUS, AbUX- ^^^*^^'* DAXTius, Artemius, Coxstaxtius, Justus, Piiilaster, CoxsTAXTius, Theodorus, Almachius, Domxixus, Amantius, Maximus, Felix, Bassiaxus, Numidius, Jaxuarius, Proculus, Heliodorus, Jovixus, Felix, Exuperaxtius, Diogexes, Maximus, Macedoxius, Cassiaxus, Marcellus, and Eustatiiius, Bishops : Ambrose, Bishop, said; 2. ' We have long been dealing with the matter without any Records % and now, since our ears are assailed with such sacrilegious words on the part of Palladius and Secundianus, that one can scarce believe that they could have so openly blasphemed, and that they may not attempt hereafter by any subtlety to deny their own words, though the testi- mony of such eminent Bishops does not admit of doubt, still as it is the pleasure of all the Bishops, let Records be made, that no one may be able to deny his own profession. Do you therefore, holy men, declare what is your pleasure.' All the Bishops said, ' It is our pleasure.' Ambrose, Bishop, said, *Our discussions must be con- firmed by the Emperor's Letter, as the subject requires, so that they may be quoted.' 3. The Letter is read by Sabinianus a Deacon ; " Desirous to make our earliest efforts to prevent dissen- sion among Bishops from uncertainty what doctrines they should reverence, we had ordered the Bishops to come to- gether into the city of Aquileia, out of the diocese'^ which than such ornamental functions. See ordinate to the Prsefectus Prretorio Gibbon's description, cli. xvii. vol. ii. Italiae, had in his diocese fourteen ed. Smith p. 206 — 208. provinces, including both liiguria of '^ By 'acta' here are meant for- which Milan was the capital, and Ve- rnal and official records taken down netia in which Aquileia was situated, and published by authority. Thus It is to be remembered also that Italia Jul. Caesar ordered tlie 'Acta' of the at this time meant only the north of Senate to be regularlypublished. Suet. Italy, the rest of Italy being now in- Caes. 20. eluded in the Diocese of Rome, and ^ It is to be remembered that ' dio- under the Vicarius Urbis Romae. See cese' was then a civil and not an the table given in Smith's Gibbon, Ecclesiastical term. A 'diojcesis' was vol. ii. p. 315. taken fioni Alarqnardt. an aggregate of provinces, under the When the word diocese came into charge of a Vicarius, who was subor- Ecclesiastical use, it was applied, first dinate to one of the four Pnefecti to " an aggregate not merely of se- Praetorio, each Praefectas having un- veral districts, governed eadi by its der him a number of dioceses. Thus own bishop, but of several provinces the Vicarius Italiae, who was sub- {eTtapxiai) each presided over by a D 34 The Emperor^s Mandate read. COUNCIL has been confided to the merits of your Excellency. For controversies of dubious import could not be better disen- tangled than by our constituting the Bishops themselves expounders of the dispute that has arisen, so that the same persons from whom come forth the instructions of doctrine may solve the contradictions of discordant teaching. 4. " Nor is our present order different from our last: we do not alter the tenour of our command, but we correct the superfluous numbers that would have assembled. For as Ambrose, Bishop of Milan, eminent both for the merits of his life and the favour of God, suggests that there is no occasion for numbers in a case in which the truth, though in the hands of a few supporters, would not suffer from many antagonists, and that he and the Bishops of the ad- joining cities of Italy would be more than sufficient to meet the assertions of the opposite party, we have judged it right to refrain from troubling venerable men by bringing into strange lands any one who was either loaded with years, or disabled with bodily weakness, or in the slender circumstances of honourable poverty ; ^ etc." 5. Ambrose, Bishop, said; 'This is what a Christian Emperor has ordained. He has not thought fit to do an injury to the Bishops : he has constituted the Bishops themselves Judges. And therefore since we sit together in a Council of Bishops, answer to what is proposed to you. Arius's letter has been read : it shall be recited now again, if you think proper. It contains blasphemies from the beginning; it says that the Father alone is eternal. If you think that the Son of God is not everlasting, support this doctrine in what manner you please : if you think it is a doctrine to be condemned, condemn it. Here is the Gospel, and the Apostle^: all the Scriptures are at hand. Support it from what quarter you please, if you think that the Son of God is not everlasting/ metropolitan. Tlie diocese itself was mont maintained that it was addressed under an Exarch or Patriarch." Diet, to Valerian, Bishop of Aquileia, in of Chr. Ant. sub voc. ' Credita' is here whose see the Council was held, read for ' creditam,' as required by the The languag^e, though not decisive, order of the words. seems in favour of the former suppo- " It is not certain to whom the sition. In § 7. the Prefect of Italy is Emperor's letter was addi'cssed. Some spoken of as issuing letters in pursu- have thought that it was addressed to ance of it. the Pretorian Prefect of Italy. Tille- ' i. e. a copy of S. Paul's Epistles. Palladius objects to the Council, 35 6. Palladius said: ' You have contrived, as appears by op the sacred documents which you have brought forward, that ^^^"-^'"^ this should not be a full and General Council : in the ab- sence of our Colleagues we cannot answer.' Ambrose, Bishop, said; 'Who are your colleagues?' Palladius said ; ' The Eastern Bishops.' 7. Ambrose, Bishop, said ; ' Inasmuch as in former times the usage of Councils has been that the Eastern Bishops should be appointed to hold them in the East, and the Western Bishops in the West, we, having our place in the West, are come together to the city of Aquileia according to the Emperor's command. Moreover, the Prefect of Italy has issued letters, that if the Eastern Bishops chose to meet, they should be allowed to do so; but inasmuch as they know that the custom is that the Council of the Eastern Bishops should be in the East and of the Western in the West, they have therefore thought fit not to come.' 8. Palladius said; 'Our Emperor Gratian commanded the Eastern Bishops to come : do you deny that he did so ? the Emperor himself told us that he had commanded the Eastern Bishops to come.' Ambrose, Bishop, said ; ' He certainly commanded them, in that he did not forbid them to come hither.' Palladius said; 'But your prayer has prevented their com- ing : under a pretence of benevolence you have obtained this, and so put the Council off.' 9. Ambrose, Bishop, said; 'There is no occasion to %vander any longer from the subject : answer now. Did Arius say rightly that the Father alone is eternal ? and did he say this in agreement with the Scriptures or not ?' Palladius said ; ' I do not answer you.' Constantius, Bishop, said ; ' Do not you answer when you have so long blasphemed ? ' Eusebius, Bishop, said ; 'But you are under an obligation to express frankly the faith you claim the right to hold. If a heathen were to ask of you in what way you believe in Christ, you would be bound not to be ashamed to confess.' 10. Sabinus, Bishop, said; 'It was your own request that we would answer : we are come together this day ac- E i, e. the Emperor's letter. D 2 36 and demands a General one. COUNCIL cording to your wish, and upon your own solicitation, and Ave have not waited for our other brethren, who might have come. It is therefore not open to you to wander from the subject. Do you say that Christ was created ? or do you say that the Son of God is everlasting ? ' Palladius said ; ' I have told you already : we said we v.'ould come and prove that you have not done well to take advantage of the Emperor.' Ambrose, Bishop, said ; ' Let Palladius's letter be read to shew whether he sent us this message, and it will appear that even now he is deceiving.' Palladius said; 'Let it be read by all means.' The Bishops said: 'When you saw the Emperor at Sirmium, did you address him, or was it he that pressed you?' And they added: 'What do you answer to this ?' Palladius answered; 'He said to me, " Go." We said : "Are the Eastern Bishops summoned to attend?" He said, " They are." Should we have come if the Eastern Bishops had not been summoned ? ' 11. Ambrose, Bishop, said ; ' Let the matter of the Eas- tern Bishops stand over. I enquire at joresent into your sentiments. Arius's letter has been read to you : you are in the habit of denying that you are an Arian. Either con- demn Arius now, or defend him.' Palladius said ; ' It is not within the compass of your authority to ask this of me.' Eusebius, Bishop, said ; ' We do not believe that the religious Emperor said other than he wrote. He has ordered the Bishops to meet : it is impossible that he said to you and no one else contrary to his own letter, that the case was not to be discussed without the presence of the Eastern Bishops.' Palladius said ; ' He did, if the Italian Bishops alone were ordered to assemble.' Evagrius, Presbyter and deputy, said; '^ [It is plain] 'that he promised to appear within four and even within two days. What then were you waiting for ? was it, as you say, that you considered the opinion of your colleagues, the *" The text here seems defective, nor at the meaning of the sentence. The is there any thing to guide us to sup- general connection is however clear ply the lacuna. What is given in the enough even if it be omitted, translation is no more than a guess He is called on to condemn Arius' statements, 37 Eastern Bishops was to be waited for? Then you ought to or have said so in your message, and not to have i:)ledged your- ^^^'"-^'-^ self to discussion/ Palladius said ; ' I had come, believing it to be a General Council, but I saw that my colleagues had not assembled. I decided however ' to come, in accordance with the sum- mons, to bid you to do nothing to the prejudice of a future Council.' 12. Ambrose, Bishop, said; 'You yourself required that we should sit to-day, moreover, even this very day you have said yourself *we come as Christians to Christians.' You have therefore acknowledged us for Christians. You promised that you would engage in discussion : you pro- mised that you would either assign your own reasons or accept ours. We therefore willingly accepted your open- ing, we wished that you should come as a Christian. I offered you the letter of Arius, which that Arius wrote, from whose name you say that you often suffer wrong. You say that you do not follow Arius. To-day your sen- timents must be made clear ; either condemn him, or sup- port him by whatever passage you will.' He went on; 'Then according toArius's letter Christ the Son of God is not everlasting?' Palladius said ; ' We said that we would prove ourselves Christians, but in a full Council. We do not answer you at all to the prejudice of a future Council.' Eusebius, Bishop, said ; ' You ought to state your pro- fession of faith straightforwardly.' Palladius said; 'And what do we reserve for the Council?' 13. Ambrose, Bishop, said ; ' He has been unanimously condemned who denies the Eternity of the Son of God. Arius denied it, Palladius, who will not condemn Arius, follows him. Consider then, whether his opinion is ap- proved of; it is easy to perceive whether he speaks accord- ing to the Sci'iptures, or against the Scriptures. For we read : God's eternal Power and Godhead. Christ is the Rom. i. Power of God. If then the Power of God is evei-lasting, ^*^- Christ surely is everlasting ; for Christ is the Power of God.' i Cor. i. ' The reading of Ed. Rom. is here adopted, as alone furnisliing' a reasonable sense. The Benedictine text is unintelligible. 38 and to confess that the Son of God COUNCIL Eusebius, Bishop, said ; 'Tliis is our faith : this is the Catholic doctrine ; who says not this, let him be anathema.' All the Bishops said ; ^Anathema.' 14. Eusebius, Bishop, said; 'He says specifically that the Father alone is everlasting, and that the Son at some time began to be.' Palladius said ; 'I have neither seen Arius, nor do I know who he is.' Eusebius, Bishop, said ; ' The blasphemy of Arius has been produced, in which he denies that the Son of God is everlasting. Do you condemn this wickedness and its author, or do you support it ? ' Palladius said; 'When there is not the authority of a full Council, I do not speak.' 15. Ambrose, Bishop, said; 'Do you hesitate after the Actsi.18. divine judgements to condemn Arius, when he has bu7'st asimder' in the midst?' and he added; 'Let the holy men too, the deputies of the Gauls, speak.' Constantius, Bishop and deputy of the Gauls, said ; 'This impiety of that man we always have condemned, and we now condemn not only Arius, but also whoever does not say that the Son of God is everlasting.' Ambrose, Bishop, said; 'What says also my Lord Justus?' Justus, Bishop and deputy of the Gauls, said ; ' He who does not confess that the Son of God is co-eternal with the Father, let him be accounted Anathema.' All the Bishops said ; ' Anathema.' 16. Ambrose, Bishop, said; 'Let the deputies of the Africans speak too, who have brought hither the sentiments of all their countrymen.' Felix, Bishop and deputy, said ; ' If any man denies that the Son of God is everlasting, and that He is co-eternal with the Father, not only do I the deputy of the whole pro- vince of Africa condemn him, but also the whole priestly company, which sent me to this most holy assembly, has itself also already condemned him.' Anemius, Bishop, said ; 'There is no capital of Illyricum •* J By Illyricum is here meant Illy- Gibbon, referred to in note d. p. 33) ricum Occidentale, which at this time Sirmium, which in the following Cen- was under the jurisdiction of the Vi- tury was entiiely destroyed by the carius Italiie. (See theTable in Smith's Goths under Attila, was at this time is Co-Eternal ivitk the Father, 39 but Sirmium : I am its Bishop. The person who does not of confess the Son of God to be eternal and co-eternal Avith '^'^^'^'^''^ the Father, that is, everlasting, I call anathema; and I also say anathema to those who do not make the same confes- sion.' 17. Ambrose, Bishop, said ; ' Hear what follows.' Then it was read ; "Alone eternal, alone without beginning, alone true. Who alone has immortality." Ambrose, Bishop, said ; ' In this also condemn him who denies that the Son is very God. For since He Himself is the Truth, how is He not very God ? ' x\nd he added ; ' What say you to this ? ' Palladius said; 'Who denies that He is very Son?' Ambrose, Bishop, said ; ' Arius denied it.' Palladius said ; ' When the Apostle says that Christ is God over all, can anv one deny that He is the very Son of God?' 18. Ambrose, Bishop, said ; ' That you may see with how much simplicity we seek the truth, lo, I say as you say : but I have then only half the truth. For by speaking thus, you appear to deny that He is very God ; if however you confess simply that the Son of God is very God, state it in the order in which I propose it to you.' Palladius said; 'I speak to you according to the Scrijo- tures : I call the Lord the very Son of God.' Ambrose, Bishop, said ; ' Do you call the Son of God ver)^ Lord ? ' Palladius said; 'When I call Him very Son, what more is wanted ? ' Ambrose, Bishop, said ; ' I do not ask only that you a place of great importance both civil appointed. Arianism had been rife and ecclesiastical. It is spoken of by there for some time, and Germiniis a Justinian as capital of Illyricum both previous Bishop had been one of the in civil and episcopal matters (Tille- leaders of that party. (Tillemont, S. mont, note xv on the Life of S. Am- Ambr. ch. xx.) IlljTicum had been brose vol. x. p. 739). Its ecclesiasti- finally separated into two divisions, cal importance is shewn by the con- OrientaleandOccidentale, bvGratian, test in which S. Ambrose engaged in 379 A.D, who transferred the East- with Justina, two years before the ern Division to Theodosiiis when he Council, 379 A.D. to bring about the made him Emperor of the East, from election of Anemius as Bishop, when which time it formed part of the East- the Empress was using all her influ- ern Empire. (Tillemont, Hist, des ence to cause an Arian Bishop to be Emp. vol. v. p. 716.) 40 Very God, COUNCIL should call Him very Son, but that you should call the Son of God very Lord.' 19. EusEBius, Bishop, said; 'Is Christ very God, accord- ing to the faith of all and to the Catholic profession ? ' Palladius said; 'He is the very Son of God.' Eusebius, Bishop, said ; 'We also are by adoption sons ; He is Son according to the property of His Divine Gene- ration.' And he added ; 'Do you confess that the very Son of God is very Lord by His Birth and essentially?' Palladius said ; ' I call Him the very Son of God, only- begotten.' Eusebius, Bishop, said ; ' Do you then think it is against the Scriptures, for Christ to be called very God ? ' 20. Palladius being silent, Ambrose, Bishop, said; ' He who says only that He is the very Son of God, and will not say that He is very Lord, appears to deny it. Let Palladius then, if he does confess it, confess it in this order, and let him say whether he calls the Son of God very Lord.' S. John Palladius said; 'When the Son says. That they might know Thee the only true God and Jesus Christ Whom Thou hast sent, is it by way of feeling only, or in truth ? ' 1 S. John Ambrose, Bishop, said ; 'John said in his epistle ; This is the true God. Deny this.' Palladius said ; ' When I tell you that He is true Son, I acknowledge also a true Godhead.' Ambrose, Bishop, said ; ' In this also there is evasion ; for you art wont to speak of one only and true Godhead in such manner as to say that it is the divinity of the Father only, and not that of the Son also, which is one only and true. If then you wish to speak plainly, as you refer me to the Scriptures, say what the Evangelist John said ; This is the true God, or deny that he hath said it.' Palladius said; 'Besides the Son there is none other that is begotten.' 21. Eusebius, Bishop, said; 'Is Christ very God, ac- cording to the faith of all and to the Catholic profession, or in your opinion is He not very God?' Palladius said ; ' He is the Power of our God.' Ambrose, Bishop said; 'You do not speak frankly; and Immortal, as regards 41 so anathema to him who does not confess that the Son of ~ ^, , . T 15 AQUILEIA or (jrod IS very Lord. All the Bishops said; 'Let him be accounted anathema, who will not call Christ, the Son of God, very Lord.' 22. The reader continued; "iVlone true, Who alone hath immortality." Ambrose, Bishop, said; 'Has the Son of God immorta- lity, or has He it not, in respect of His Godhead ? ' Palladius said ; ' Do you accept or no the words of the Apostle, The King of kings Who alone hath immortality ?' l Tim. Ambrose, Bishop, said ; ' What say you of Christ the Son of God?' Palladius said; 'Is Christ a divine Name or a human?' 23. EusEBius, Bishop, said; ' He is called Christ indeed according to the mystery of His Incarnation, but He is both God and Man.' Palladius said; 'Christ is a name of the flesh: Christ is a man's name : do you answer me.' Eusebius, Bishop, said; 'Why do you dwell upon useless topics ? When Arius' impious words were read, who says of the Father that He alone hath immortality, you cited a testimony in confirmation of Arius' impiety, quoting from the Apostle, Who only hath immortality, dwelling in the light which no man can approach unto. But if you under- stand it, he has expressed by the Name of God the dignity of the whole Natui'e, inasmuch as in the Name of God, both Father and Son are signified.' Palladius said ; 'You also have not chosen to answer what I have asked.' 24. Ambrose, Bishop, said; 'I ask you to give your opinion plainly, has the Son of God immortality according to His divine generation, or has He not?' Palladius said ; 'In respect of His divine generation He is incorruptible ; and by means of His Incarnation He died.' Ambrose, Bishop, said ; ' His divinity died not, but His flesh died.' Palladius said ; ' Do you answer me first.' Ambrose, Bishop, said ; ' Has the Son of God immorta- lity in respect of His Godhead or has He it not ? But have you not even now betrayed your fraudulent and insidious 28. 42 His Godhead, COUNCIL meaning according to Arius' profession?' and he added; ' He who denies that the Son of God has immortality, what think you of him ? ' All the Bishops said ; ' Let him be ac- counted anathema/ 25. Palladius said; * A divine offspring is immortal.' Ambrose, Bishop, said; 'This also have you said evasively, to avoid expressing anything clearly about the Son of God. I say to you, the Son hath immortality in respect of His Godhead, or do you deny it and say that He has not.' Palladius said ; ' Did Christ die or not ? ' Ambrose, Bishop, said ; 'In respect of the flesh He did : S. Matt, our soul does not die : for it is written, Fea)' not them who kill the body, but are not able to kill the soul; seeing then that our soul cannot die, do you think Christ died in re- spect of His'Godhead? ' Palladius said ; ' Why do you shrink from the name of death ? ' Ambrose, Bishop, said ; ' Nay, I do not shrink from it, but I confess it in respect of my flesh : for there is One by Whom I am released from the chains of death.' Palladius said; 'Death is caused by separation of the spirit (from the Hesh), for Christ the Son of God took up- on Him flesh, and by means of flesh he died.' Ambrose, Bishop, said; 'It is written that Christ suf- fered : He suffered then in respect of His flesh : in respect of His Godhead He has immortality. He who denies this, is a devil.' Palladius said; 'I know not Arius.' 26. Ambrose, Bishop, said; 'Then Arius said ill, since the Son of God also has immortality in respect of his Godhead.' And he added, 'Did he then say well or ill ? ' Palladius said ; ' I do not agree.' Ambrose, Bishop, said; 'With whom do not you agree? Anathema to him, who does not frankly unfold his faith.' All the Bishops said ; ' Anathema.' Palladius said ; ' Say what you please ; His Godhead is immortal.' Ambrose, Bishop, said; 'Whose? the Father's or the Son's ? ' And he added : ' Arius heaped together many im- pieties. But let us pass to other points.' TVise, Good, 43 27. Then was recited ; "Alone wise." of Palladius said; 'The Father is wise of himself, hut the ^«"■''^•* Son is not wise.' Amhrose, Bishop said; 'Is then the Son not wise, when He Himself is AVisdom ? For we also say that the Son is begotten of the Father.' Eusebius, Bishop, said; 'Is there anything as impious and profane as this which he said, that the Son of God is not wise ? ' Palladius said ; 'He is called Wisdom, who can deny that he is Wisdom ? ' Ambrose, Bishop said; 'Is He wise or not?' Palladius said ; ' He is Wisdom.' Ambrose, Bishop, said ; ' Then He is Avise, if He is Wis- dom.' Palladius said ; 'We answer you according to the Scrip- tures.' Ambrose, Bishop, said; 'Palladius, as far as I can see, has attempted to deny also that the Son of God is Avise.' Eusebius, Bishop, said ; 'He who denies that the Son of God is wise, let him be anathema.' All the Bishops said ; 'Anathema.' 28. Eusebius, Bishop, said; 'Let Secundianus also an- swer to this.' Secundianus being silent, Ambrose^ Bishop, said ; ' He who is silent wishes to re- serve his judgement.' And he added, 'When he says that the Father alone is good, did he confess the Son or deny Him?' Palladius said; 'We read, / ain the good Shepherd, and S. John do we deny it ? Who would not say that the Son of God ^" is good?' Ambrose, Bishop, said; 'Then is Christ good?' Palladius said ; ' He is good.' Ambrose, Bishop, said ; 'Arius then was wrong in as- serting it of the Father alone, since the Son of God also is a good"^ God.' k The context requires the reading serts 'Deum' in Eusebius' next speech, ' bonus ' for ' omnibus,' which is that which is required by the argument, of one MS. The same MS. also in- 44 The mighty God, COUNCIL Palladius said; ^He who says that Christ is not good, says ill.' 29. EusEBius, Bishop, said ; 'Do you confess that Christ is a good God ? For I also am good. He has said to me ; S. Luke Well done, thou good servant ; and, A good man out of the Ib^'vi 45 9^^^ treasure of his heart hringeth forth that which is good.' Palladius said ; ' I have already said, I do not answer you until there is a full Council.' S. John Ambrose, Bishop, said ; 'The Jews said He is a good man; ^"' • and Arius denies that the Son of God is good.' Palladius said ; ' Who can deny it ? ' Eusebius, Bishop, said ; 'Then the Son of God is a good God.' Palladius said ; ' The good Father begat a good Son.' 30. Ambrose, Bishop said; 'We also are begotten of Him and are good, but not in respect of Godhead. Do you call the Son of God a good God ? ' Palladius said; 'The Son of God is good.' Ambrose, Bishop, said ; 'You see then that you call him a good Christ, a good Son, not a good God ; which is what is asked of you.' And he added; 'He who does not confess that the Son of God is a good God, Anathema to him.' All the Bishops said ; 'Anathema.' 31. The reader likewise continued; "Alone mighty." Ambrose, Bishop, said ; ' Is the Son of God mighty or not?' Palladius said ; ' He Who made all things, is He not mighty? He Who made all things, is He deficient in might ? ' Ambrose, Bishop, said : ' Then Arius said ill.' And he added ; ' Do you even in this condemn Arius ?' Palladius said ; ' How do I know who he is ? I answer you for myself.' Ambrose, Bishop, said; 'Is the Son of God the mighty God?' Palladius said; 'He is mighty.' Ambrose, Bishop, said ; ' Is the Son of God the mighty God?' Palladius said ; ' I have already said that the only- begot- ten Son of God is mighty.' Ambrose, Bishop, said ; ' The mighty Lord.' The Judge of all, 45 Palladius said ; ' The mighty Son of God.' of 32. Ambrose, Bishop, said; 'Men also are mighty; for ^«^"-'^''^ it is written, Why hoastest thou thyself in mischief, thou Vs. lii. l. mighty man ? and in another place, When I am weak, then 2 Cor. am I strong. I ask you to confess that Christ the Son of ^*""" God is the mighty Lord ; or if you deny it, support your denial. For I speak of one Power of the Father and of the Son, and I call the Son of God mighty in the same way as the Father. Do you hesitate then to confess that the Son of God is the mighty Lord ?^ Palladius said ; ' I have already said, we answer you in discussion as we can ; for you wish to be sole judges, and at the same time parties to the case. We do not answer you now, but we will answer you in a General and full Council.' Ambrose, Bishop, said ; ' Anathema to him who denies that Christ is the mighty Lord.' All the Bishops said; 'Anathema.' 33. It was likewise recited; "Alone mighty, Judge of all." Palladius said ; ' the Son of God, the Judge of all. There is Who gives, there is who receives.' Ambrose, Bishop, said ; 'Did He give by grace or nature ? Men also have judgement given them.' Palladius said ; ' Do you call the Father greater or not ? ' Ambrose, Bishop, said; 'I will answer yovi afterwards.' Palladius said ; ' I do not answer you, if you do not an- swer me.' Eusebius, Bishop, said ; ' Unless you condemn in order the impiety of Arius, we will give you no power of asking questions.' Palladius said ; ' I do not answer you.' Ambrose, Bishop, said; 'Is the Son of God, as has been read, Judge or not ? ' Palladius said ; 'If you do not answer me, I do not answer you, as being an impious person.' 34. Ambrose, Bishop said ; ' You have my profession, whereby I will answer you. In the mean time, let Arius' letter be read through.' And he added : 'In that letter you will find that sacrilegious argument also which you are endeavouring at.' Palladius said ; ' When I ask, do you not answer ? ' 46 Equal to the Father COUNCIL EusebiuSj Bishop, said; 'We call the Son of God equal God.' Palladius said: 'You are Judge: your note-takers are here.' Ambrose, Bishop, said; 'Let any of yours write, who please.' 35. Palladius said ; ' Is the Father greater or not ? ' Eusebius, Bishop, said ; ' In respect of His Godhead the Son is equal to the Father. You have it in the Gospel that S. John the Jews persecuted Him because He not only broke the sab- V- 18- bath, but also called God His Father, making Himself equal Willi God ; what then impious men confessed while they persecuted, we who believe cannot deny.' Ambrose, Bishop, said ; 'And in another place you have : Phil. ii. Who being in the form of God thought it not robbery to be '^made ^2^1(1^ ivith God, but emptied himself^ and took upon him the Himself form of a servant, and ivas made in the likeness of men ; putation ^'^'^ became obedient unto death. You see that in the form K-T- of God He is equal to God. And he took, S. Paul says, the form of a servant. In what then is He less? In respect surely of His form of a servant, not of the form of God ? ' Eusebius, Bishop, said; 'Just as, being established in the form of a servant, He was not less than a servant; so being established in the form of God, He could not be less than God.' 36. Ambrose, Bishop, said; 'Or say that in respect of Godhead the Son of God is less.' Palladius said; 'The Father is greater.' Ambrose, Bishop, said ; ' In respect of the flesh.' S. John Palladius said; 'iJe ivho sent 7ne, is greater than I. Was ^^^' ' the flesh sent by God or was the Son of God sent ? ' Ambrose, Bishop, said ; ' We prove this day that the holy Scriptures are falsely cited by you, for thus it is writ- lb.27,28. ten : Peace I leave unto you, my peace I give unto you : not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid : If ye loved me, ye would rejoice, because I said, I go unto the Father, for my Father is greater than I. He did not say, He Who sent me is greater than I.' Palladius said ; ' The Father is greater.' as touching His Godhead, 47 Ambrose, Bishop, said; * Anathema to him, who adds to of or takes from the holy Scriptm-es.' aquileia All the Bishops said; 'Anathema.' 37. Palladius said; 'The Father is greater than the Son.' Ambrose, Bishop, said ; ' In respect of the flesh the Son is less than the Father : in respect of Godhead He is equal to the Father : I read therefore that the Son of God is equal to the Father, as also the instances that have been adduced testify. But why should you wonder that He is less in respect of the flesh, when He has called Himself a servant, a stone, a worm, when He has said that He is less than the angels, for it is written : Thou madest him a little Heb. ii. lower than the angels' ^' Palladius said ; ' I see that you make impious assertions. We do not answer you without arbiters.' Sabinus, Bishop, said ; ' Let no one ask for an opinion from him who has blasphemed in such countless opinions.' Palladius said ; ' We do not answer you.' 38. Sabixus Bishop, said; 'Palladius has now been condemned by all. The blasphemies of Arius are much lighter than those of Palladius.' And when Palladius rose, as if he wished to go out, he said ; ' Palladius has risen, because he sees that he is to be convicted by manifest testimonies of the Scriptures, as in- deed he has been already convicted : for thus it has been read, that in respect of Godhead the Son is equal to the Father. Let him admit that in respect of His Godhead the Son of God has no greater : it is written : When God made lb. vi. 13. promise to Abraham, because He could swear by no greater, he swear by himself. You see therefore the Scripture, that He could swear by no greater. But it is the Son of Whom this is said, since it was He Who appeared to Abraham, whence also He says. He saw my day and was glad.' S. John Palladius said ; ' The Father is greater.' Eusebius, Bishop, said; ' When He spake as God, He had no greater ; when He spake as man, He had one greater.' 39. Palladius said; 'The Father begat the Son; the Father sent the Son.' Ambrose, Bishop, said; 'Anathema to him, who denies 48 Inferior only in His Incarnation. COUNCIL that in respect of His Godhead the Son is equal to the Father.' All the Bishops said; ^Anathema/ Palladius said; 'The Son is subject to the Father; the Son keeps the commands of the Father.' Ambrose, Bishop, said ; ' He is subject in respect of His Incarnation. But even you yourself remember that you S. John have read ; No man can come unto me, except the Father vi. 44. 7 7 • J flrarv him. Sabinus, Bishop, said ; 'Let him say whether the Son is subject to the Father in respect of His Godhead, or in re- spect of His Incarnation.' 40. Palladius said; 'Then the Father is greater.' Ambrose, Bishop, said ; ' In another place also it is writ- 1 Cor. i. ten ; God is faithful, by Whom ye ivere called unto the fel- lowship of His Son. I say that the Father is greater in re- spect of the assumption of the flesh, which the Son of God took upon Him, not in respect of the Son's Godhead. Palladius said ; ' What then is the comparison of the Son of God ? And can flesh say, God is greater than I ? Did the flesh speak or the Godhead because the flesh was there? ' Ambrose, Bishop, said ; ' The flesh does not speak with- out the soul.' Evisebius, Bishop, said ; ' God in the flesh spoke accord- S. John iiig to the flesh, when He said. Why do ye persecute ~ me, -Butnow ^ "^"'^ ^ Who said this ?' ye seek Palladius said ; ' The Son of God.' aman&c! Ambrose, Bishop, said ; 'Then the Son of God is God in £'^* respect of His Godhead and is man in respect of His flesh.' Palladius said ; ' He took flesh upon Him.' Eusebius, Bishop, said ; ' Accordingly He made use of human words.' Palladius said ; ' He took man's flesh upon Him.' 41. Ambrose, Bishop, said ; ' Let him say that the Apo- stle did not call Him subject in resjiect of His Godhead, but in respect of His flesh ; for it is written, He humbled himself and became obedient unto death. In what then did He taste death?' Palladius said ; ' In that He humbled Himself.' Ambrose, Bishop, said ; ' Not His Godhead but His flesh Palladius recurs to his objections to the Council. 49 was humbled and subject.' And he added ; ' Did Arius well of or ill in calling him a perfect creature?' aquileia Palladius said ; ^ I do not answer you, for you have no authority.' Ambrose, Bishop, said ; * Profess what you please.' Palladius said ; 'I do not answer you.' 42. Sabinus, Bishop, said; 'Do you not answer on be- half of Arius ? do you not answer to what has been asked?' Palladius said ; 'I have not answered on behalf of Arius.' Sabinus, Bishop, said; 'You have answered so far as to deny that the Son of God is mighty, to deny that He is true God.' Palladius said; ' I do not allow you to be my judge, whom I convict of impiety.' Sabinus, Bishop, said ; ' You j'^ourself forced us to sit.' Palladius said ; ' I gave in a request that you might sit, in order that I might convict you. Why have you prac- tised upon the Emperor ? You have gained by intrigue that the Council should not be a plenary one.' Ambrose, Bishop, said; 'When Arius' impieties were read, your impiety also, which harmonized with his, was condemned equally. You have thought fit while the letter was in the midst of being read, to bring forward whatever passages you would : you were told in answer in what way the Son has said that the Father is greater, because in re- spect of His taking flesh upon Him, the Father is greater than He. You have urged also that the Son of God is subject ; and on this head you were answered that the Son of God is subject in respect of His flesh, not in respect of His divinity. You have our profession. Now hear the rest. Since you have been answered, do you answer to what is read.' 43. Palladius said; ' I do not answer you, because what I have said has not been recorded ; only your words are recorded. I do not answer you.' Ambrose, Bishop, said ; 'You see that every thing is re- corded. Moreover, what has been written is abundant for the proof of your impiety.' And he added ; ' Do you say that Christ is a creature or do you deny it ?' Palladius said ; ' I do not answer you.' E 50 Attains questioned. Ambrose, Bishop, said ; ' An liour ago, when it was read that Arius called Christ a creature, you denied it : you had an opportunity offered yovi of condemning his perfidy ; you would not. Say now at last whether Christ was begotten of the Father or created.' Palladius said ; ' If you please, let my reporters come and so let the whole be taken down.' Sabinus, Bishop, said ; ' Let him send for his reporters.' Palladius said ; ' We will answer you in a full Council.' 44. Ambrose, Bishop, said; 'Attalus subscribed the formula ' of the Council of Nicaea. Let him deny it, as he has come to our Council. Let him say to-day, whether he subscribed the formula of the Council of Niceea or no?' Attalus remaining silent, Ambrose, Bishop, said ; ' Though the presbyter Attalus is an Arian, yet we give him permission to speak : let him frankly state whether he subscribed the formula of the Council of Nica3a under his Bishop Agrippinus, or no.' Attalus said ; ' You have already said that I have been several times condemned. I do not answer you.' Ambrose, Bishop, said ; ' Did you subscribe the formula of the Council of Niceea or no ? ' Attalus said ; ' I do not answer you.' 45. Palladius said ; ' Do you now wish the formula to be regarded as general or no?' Chromatius, presbyter, said ; ' You have not denied that He is a creature, you have denied that He is mighty. You have denied every thing which the Catholic Faith professes.' Sabinus, Bishop, said ; ' We are witnesses that Attalus subscribed the Council of Nicaea, and that he now refuses to answer. What is the opinion of all ? ' As Attalus did not speak, . Ambrose, Bishop, said ; ' Let him say whether he sub- scribed the formula of the Council of Niceea or no.' 46. Palladius said ; ' Let your reporter and ours stand forward and write down every thing.' • By ' tractatus concilil Nicieni' is media read at the Council, in reference meant simply the Nicene Creed. This to the word d/j-oova-ws, he says, Hsec is established by S. Ambr. De Fide iii. cum lecta esset epistola in Concilio 15. 1:^5 (518 Ed. Ben.) v/here, speak- Nicjeno, hoc verbum in tractatu fidei ing of the letter of Eusebius of Nico- posuerunt Patres, etc. Palladius still evades answering, 51 Valerian, Bishop, said ; ' What you have said and what of you have denied is ah'eady all written.' aquileiv Palladius said ; ^ Say what you please.' Ambrose, Bishop, said ; * Since Palladius who has been already many times condemned, wishes to be condemned still oftener, I am reading the letter of Arius which he has not chosen to condemn : do you state whether you approve of my doing so.' All the Bishops said ; ' Let it be read.' Then the Avords were read. " But begotten not puta- tively," &c. Ambrose, Bishop, said ; ' I have answered you on the Father's being greater : I have answered you also on the Son's being subject : do you yourself answer now.' 47. Palladius said; *I will not answer unless arbiters come after the Lord's day.' Ambrose, Bishop, said ; ' You were come with a view to discussion, but since I have charged you with its doctrines, you have seen the letter of Arius which you have not chosen to condemn and which you cannot support : you now there- fore shrink back and cavil. I read it to you fully point by point. Tell me whether you believe Christ to have been created ; whether there was a time when he was not ; or whether the only begotten Son of God has always existed. When you have heard Arius' letter, either condemn it or approve of it.' 48. Palladius said; ' Since I convict you of impiety, I will not have you for judge. You are a transgressor.' Sabinus, Bishop, said ; ^Say, what impieties you object to our brother and fellow-bishop Ambrose.' Palladius said ; ' I have already told you, I will answer in a full Council, and with arbiters present.' Ambrose, Bishop, said ; ' I desire to be confuted and con- victed in the assembly of my brethren. Say then what I have said impiously ; but I appear impious to you because I support piety.' Sabinus, Bishop, said ; ' Does then he seem impious to you, who censures the blasphemies of Arius ? ' 49. Palladius said; 'I have not denied that the Son of God is good.' 53 and demands arbitrators, ivhich is refused, Ambrose, Bishop, said; 'Do you say that Christ is a good God?' Palladius said ; * I do not answer you.' Valerian, Bishop, said; ' Do not press Palladius so much : he cannot confess our truths with simplicity. For his con- science is confused with a twofold blasphemy : he was or- dained by the Photinians and was condemned with them, and now he shall be condemned more fully.' Palladius said ; ' Prove it.' Sabinus, Bishop, said ; ' He would not have denied that Christ is true if he were not following his own teachers.' 50. Ambrose, Bishop, said; 'You have objected to me that I am impious : prove it.' Palladius said ; ' We will bring forward our statement, and when we have brought it, then the discussion shall be held.' Ambrose, Bishop, said ; 'Condemn the impiety of Arius.' Palladius being silent, Eusebius, Bishop, said ; ' He dwells upon useless subjects. There are so many impieties of Arius, which Palladius has not chosen to condemn, nay rather has confessed by sup- porting. He who does not condemn Arius is like him, and is rightly to be called a heretic' All the Bishops said ; 'On the part of us all let Palladius be anathema.' 51. Ambrose, Bishop, said ; ' Do you consent, Palladius, that the other statements of Arius be read ?' Palladius said ; ' Give us arbiters : let reporters come on both sides. You cannot be judges unless we have arbitra- tors and unless persons come on both sides to arbitrate, we do not answer you.' Ambrose, Bishop, said ; ' What arbitrators do you wish for?' Palladius said ; ' There are here many men of high rank.' Sabinus, Bishop, said ; 'After such a number of blasphe- mies do you wish for arbitrators ?' Ambrose, Bishop, said ; ' Bishops ought to judge of lay- men : not laymen of Bishops. But tell me what judges you wish for.' as contrarij to the Emperor's Matidate. 53 Palladius said ; 'Let arbitrators attend.' of Chromatius, the Presbyter, said; 'Without prejudice to ^^"^''''^''^ condemnation by the Bishops, let those also who are of Palladius' party be heard at full length.' 52. Palladius said; * They are not allowed to speak. Let arbitrators attend and reporters on both sides, and then they will answer you in a General Council.' Ambrose, Bishop, said; 'Though he has been convicted of many impieties, yet we should blush that a person who claims the priesthood for himself should seem to have been condemned by laymen, and on this very ground and in this very point he deserves condemnation because he looks to the sentence of laymen, when priests ought rather to be the judges of laymen. Looking to what we have this day heard Palladius professing and to what he has refused to condemn, I pronounce him unworthy of the priesthood, and I judge that he should be deprived '" thereof in order that a Catholic may be ordained in his place.' All the Bishops said ; 'Anathema to Palladius.' 53. Ambrose, Bishop, said; 'The most gracious and Christian Emperor has committed the cause to the judge- ment of the Bishops and has constituted them arbitrators of the dispute ". Since therefore the decision appears to have been made over to us, so that we are the interpreters of the Scriptures, let us condemn Palladius, who has not chosen to condemn the sentiments of the impious Arius, and because he has himself denied the Son of God to be everlasting, and made the other statements which appear in our proceedings. Let him therefore be accounted Ana- thema.' All the Bishops said ; ' We all condemn him ; let him be accounted anathema.' 54. Ambrose, Bishop, said ; ' Since all who are met here "' The reading in Ed. Ben. is ' car- instances. Rom. reads ' privandum,' endum.' If it is genuine, the word Chifflet ' curandum,' either of which must liave acquired a sort of transi- give the required sense, hut seem cor- tive sense and have come to mean 'to rections without MS. authority, be deprived.' No traces of sucli an " The text in this passage is defcc use is to be found in Faceiolati or in tive and confused : but the general Ducange. Ed. Ben. quotes a parallel sense, as given here, may fairly be use of ' abstinendus ' but without any made out of it as it stands. 54 The Bishops, one by one, COUNCIL are Christian men, brethren approved of God, and our fellow-bishops, let each individual say, what he thinks.' Valerian, Bishop, said ; ' My sentence is that he w^ho de- fends Arius is an Arian ; that he who does not condemn his blasphemies is himself a blasphemer ; and therefore I judge that such a man is alien from the fellowship of Bishops/ Palladius said; 'You have begun to play; play on. With- out an Eastern Council we answer you not.' 55. Anemius, Bishop of Sirmium said; 'Whoever does not condemn the heresies of Arius must of necessity be an Arian, Him therefore I judge to be alien from our com- munion, and to be without place in the assembly of Bishops.' Constantius, Bishop of Orange, said ; ' As Palladius is a disciple of Arius, whose impieties have been long since condemned by our Fathers in the Council of Nice, but have this day severally, when recited, been approved of by Palladius, inasmuch as he was not disturbed at his acknow- ledging that the Son of God was not of the same Nature with God the Father, and at his calling Him a creature, and saying that He began to be in time, and denying Him to be true Lord, on these grounds, I judge that he should be condemned for ever.' 56. Justus, Bishop, said ; ' Palladius who has refused to condemn the blasphemies of Arius, and who seems rather to acknowledge them, can in my judgement no longer be called a Priest or be reckoned among Bishops.' Eventius, Bishop of Ticinum, said ; ' I think that Palla- dius who has refused to condemn the impieties of Arius, is removed for ever from the fellowship of Bishops.' 57. Abundantius, Bishop of Trent, said ; ' Since Palla- dius maintains evident blasphemies, let him know that he is condemned by the Council of Aquileia.' Eusebius, Bishop of Bologna, said ; ' Inasmuch as Palla- dius has not only refused to condemn the impieties of Arius, impieties written with the pen of the devil, and which it is not lawful so much as to listen to, but has also appeared as the maintainor of them by denying that the Son of God is true Lord, is good Lord, is wise Lord, is everlasting Lord; both by my sentence, and by the judge- condemn Palladius, 55 ment of all Catholics I think that he is rightly condemned of and excluded from the assembly of Bishops.' aqdilf.ia 58. Sabixus, Bishop of Placentia, said; 'Since it has been proved to all that Palladius supports the Arian per- fidy and maintains its impiety that was counter to the Evangelical and apostolical institutions, a just sentence of the whole Council has been passed upon him, and hum- ble individual as I am, let him by my judgement be de- prived once more of the priesthoo:! and banished justly from this most holy assembly.' Felix and Numidius, deputies of Africa said ; 'Anathema to the Sect of the Arian heresy to which by the Synod of Aquileia Palladius is pronounced to belong. But we con- demn also those, who contradict the truth of the Nicene Synod.' 59. LiMENius, Bishop of Vercellse, said; 'It is manifest that the Arian doctrine has been often condemned : and therefore, inasmuch as Palladius having been appealed to in this holy Synod of Aquileia has refused to correct and amend himself, and has rather jDroved himself worthy of blame and defiled himself with the perfidy which he has publicly professed himself to held, I too by my judgement declare that he is to be deprived of the fellowship of the Bishops.' Maximus, Bishop of Emona, said ; 'That Palladius, who would not condemn, but has rather himself acknowledged, the blasphemies of Arius, is justly and deservedly con- demned God knows, and the conscience of the faithful has condemned him.' 60. ExuPERAXTius, Bishop of Dertona, said; 'As the rest of my Colleagues have condemned Palladius who has refused to condemn the sect and doctrine of Arius, and on the contrary has defended them, I also likewise condemn him.' Bassianus, Bishop of Lodi, said ; ' I have heard along with the rest of my Colleagues the impieties of Arius, which Palladius not only has not condemned but has confirmed. liCt him be anathema and be deprived of the priesthood.' 61. Philaster, Bishop of Brescia, said; 'The blasphe- mies and iniquity of Palladius, who follows and defends the Arian doctrine I in company with all have condemned.' 56 and sentence him to be deprived of his orders. Constantius, Bishop of Sciscia, said; "^As the rest of my brother Bishops, I also think that Palladius is to be condemned, who has refused to condemn the blasphemies and impieties of Arius.' Heliodorus, Bishop of Altinum, said ; ' The man who maintains the perfidy of Arius, and of all the heretics with whom Palladius is partner, whose heart is foolish, and who has not confessed tha truth; together with the rest of my brother Bishops I condemn.' 62. Felix, Bishop of Jadera, said ; ' I also in like manner unite with all in condemning Palladius, who speaks blasphemies against the Son of God as Arius did.' Theodorus, Bishop of Octodorum, said ; ' We judge Pal- ladius, who has denied Christ to b3 true God, co-eternal with the Father, to be in no wise either a Christian or a priest.' Domninus, Bishop of Grenoble, said ; 'As Palladius adheres to the perfidy of Arius, I also judge that he is to be con- demned for ever, as my brethren also have condemned him.' 63. Proculus, Bishop of Marseilles, said ; 'Palladius, who by a kind of impious succession to the blasphemies of Arius has defended them in that he does not condemn them, as he has been already designated a blasphemer by the sentence of many venerable Bishops, and pronounced alien from the priesthood, so by my sentence also is marked out in the same manner as condemned for ever.' Diogenes, Bishop of Genoa, said ; ' Palladius who while he does not confess has even denied Christ to be true Lord and God, like and equal to the Father, I together with the rest of my brethren and fellow Bishops adjudge to have the lot of condemnation.' 64. Amantius, Bishop of Nice, said ; ' Palladius, who has refused to pull down the sect of Arius, according to the judgement of my brother Bishops, I also condemn.' Januarius, Bishop, said; 'As all my brother Bishops have condemned Palladius so also do I think that he ought to be condemned by a similar judgement °.' " It is to be noticed that tlie sen- tln-ee. It is probable therefore that tence of only twenty-five Bishops are the Record is defective, and that the here given out of thirty two or thuty sentences of the rest have been lost. Secundianus is questioned. 57 65. Secundianus having withdrawn for a Avhile, and of then returned to the Council i', aquileia Ambrose, Bishop, said ; * You have heard, Secundianus, what sort of sentence the impious Palladius has received, having been condemned by the Council of Bishops : and though we have been displeased that you have not shrunk from his madness, I nevertheless make some special en- quiries of you. Do you say that our Lord Jesus Christ, the Son of God, is or is not very God ? ' Secundianus said ; ' He who denies the Father of our Lord and God Jesus Christ to be true God is not a Chris- tian, nor is he who denies that the Lord is the very Son of God.' Ambrose, Bishop, said ; ' Do you confess that the Son of God is very God ?' Secundianus said; ' I say that He is the very Son of God, the very only begotten Son of God.' 66. Ambrose, Bishop, said; 'Do you call Him very Lord?' Secundianus said ; ' 1 call Him the very only-begotten Son of God. Who denies that He is the very Son of God ? Eusebius, Bishop, said ; It is not enough that you con- fess Him to be the only-begotten Son of God, for all con- fess this. But what influences us is that Arius said that the Father alone is Lord, alone is true, and denied that the Son of God is very Lord. Do you confess simply that the Son of God is very God ?' Secundianus said ; ' Who Arius was, I know not ; what he said, I know not. You speak with me, living man with living man. I say what Christ said : The only begotten s. John Son Which is in the bosom of the Father. Therefore He *• ^^' asserts Himself to be the only-begotten Son of the Father : the only-begotten Son is then the very Son of God.' 67. Ambrose, Bishop, said ; ' Is the very Son of God also very God ? It is written in the divine books: he that isa. ixv. sweareth on the earth, shall swear by the true God, and l^- that this applies to Christ there is no doubt. We there- P Ed. Ben. here reads, Et cum lulum subripiiisset et postea convenis- Secundianus subripiiisset. As subri- set. This is adopted in Tillemont's puisset by itself could have no sense, narrative, II sortit niesnie de I'as- the reading of Ed. Rom has been a- semblee, mais il revint quelque temps dopted, Et cum Secuiulianus se paul- apres. 58 He refuses to confess the Son COUNCIL fore profess the true God, and this is our faith and pro- fession, that the only-begotten Son of the Father is very God. Do you then say ' of very God/ and then that the Son is very God.' Secundianus said ; ' Of very God.' 68. Ambrose, Bishop, said; ^ Is the Son of God very God?' Secundianus said ; ' Then would he be a liar.' Ambrose, Bishop, said ; ' In this you practise an evasion to avoid saying very God, but instead thereof, God, very only-begotten, and therefore say simply, The only-begot- ten Son of God is very God.' Secundianus said ; ' I called Him the only-begotten Son of God.' 69. EusEBius, Bishop, said; 'This Photinus does not deny, this Sabellus confesses.' Ambrose, Bishop, said ; ' And he who does not confess this is justly condemned, and on this point I appeal to you many times though by cavilling you have denied the truth. I do not ask you to call Him merely the very only- begotten Son of God, but to call Him also very God.' Secundianus said ; ' I profess myself the servant of truth. What I say is not taken down and what you say is taken down. I say that Christ is the true Son of God. Who denies that He is the true Son of God ?' 70. Ambrose, Bishop, said ; ' He who denies that the only-begotten Son of God is very God, let him be ana- thema.' Secundianus said ; ' The only-begotten Son of God, very God ! M^hy do you state to me what is not written ? ' Ambrose, Bishop, said : ' It is plain sacrilege, that Arius denied Christ the Son of God to be very God.' Secundianus said; 'Forasmuch as Christ is called the Son of God, I call the Son of God very Son'; but that He is very God is not written.' 71. Ambrose, Bishop, said; 'Have you not yet recovered your senses ?' And he added ; ' Lest it should appear that he has been unfairly treated, let him state his opinion. Let him then say that Christ the only-begotten Son of God is very God.' ■5 This is according to the text of Ed". Rom. to be very God. 59 Secundianus said ; ' I have already said. What more of would you wring from me ? ' aqlh.kia Ambrose, Bishop, said; 'What have you- said? certainly if you had said so great truths, what is said gloriously, may well be often repeated.' Secundianus said ; ' It is written. Let your conversation S- Matt. be yea, yea, nay, nay' 72. Ambrose, Bishop, said ; ' He who says that the Father Himself is the Son, is sacrilegious. This I ask of you that you would say that the Son of God is begotten very God of very God.' Secundianus said ; ' I say that the Son is begotten of God, as He says Himself / have begotten Thee, and that Heb. i. 5. He confesses Himself to be begotten.' 73. Ambrose, Bishop, said ; ' Is He very God of very God?' Secundianus said ; 'When you add to the Name and call Him very [God], do you understand what the character of your own faith is, and are you a Chi'istian ?' Eusebius, Bishop, said ; 'Who has denied that He is very God ? Arius and Palladius have denied it. If you believe Him to be very God, you should simply express it.' 74. Ambrose, Bishop, said; 'If you will not say that He is very God begotten of very God, you have denied Christ.' Secundianus said ; ' When asked about the Son, I an- swered you : I have answered as to the manner in which I ought to make my profession. We have your statement : we will bring it forward ; let it be read.' Ambrose, Bishop, said ; ' You should have brought it forward to-day, but you are attempting a subterfuge. You demand a profession of me and I demand a profession of you. Is the Son of God very God ?' Secundianus said; 'The Son of God is God only -begotten. I also ask him : Is He only-begotten?' 75. Ambrose, Bishop, said; 'Let reason move us: let us be moved too by your impiety and folly. When you speak of God very only-begotten, you do not apply the ' very ' to ' God,' but to ' only-begotten.' And therefore 60 The list of Bishojjs. COUNCIL to remove tliis question answer me this : Is He very God of very God ?' Secundianus said ; ' Did then God not beget God ? He Who is very God begat What He is ; He begat one true only-begotten Son.' Ambrose, Bishop, said ; ' You do not confess Him very God but you would call Him very only-begotten. I too call Him only-begotten, but also very God.' Secundianus said ; ' 1 say that he was begotten of the Father, I say to all that he was very begotten V The Names of the Bishops and Presbyters who were present at the Council. Valerian, Bishop of Aquileia^ Ambrose, Bishop of Milan. EusEBius, Bishop of Bologna. LiMENius, Bishop of Vercellse. Anemius, Bishop of Sirmium in Illyricum. Sabinus, Bishop of Placentia. Abundantius, Bishop of Brescia. CoNSTANTius, Bishop of Orange, Deputy of the Gauls. Theodorus, Bishop of Octodurus. DoMNiNus, Bishop of Grenoble. Amantius, Bishop of Nice. Maximus, Bishop of Emona. Bassianus, Bishop of Lodi. Proculus, Bishop of Marseilles, Deputy of the Gauls. Heliodorus, Bishop of Altinum. Felix, Bishop of Jadera. Eventius, Bishop of Ticinum ^ " The abrupt termination of tlie the ancient have been rendered by discussion witli Secundianus, witliout the modern name, those of whicli the any account of a decision in his case, modern name would be unfamiliar to seems to point to tlie same conclusion general readers have been left in their as the incomplete list of Bishops who ancient form. It would be affectation gfive sentence on Palladius, that the to call S. Ambrose Bishop of Mediola- llecord is defective. Moreover the num : on the other hand nothing unusual number of various readings would be gained by calling Felix is generally a sign of a defective text. Bishop of Jadera, Bishop of Zara. The force and cleverness of the eva- ' This name is omitted in the list sions of Secundianus seem sometimes at the beginning, so that there are to be lost thereby. thirty three in this list, only thirty two « With regard to the names of the in the other. The two presbyters were sees, those of which the modern name probably representatives of Bishops, is as familiar or more familiar than but it is not stated of whom. The announcement of the decisions, Gl ExsuPERANTius, Bishop of Dertona. op Diogenes, Bishop of Genoa. aquileia CoNSTANTius, Bisliop of Sciscia. Justus, Bishop of Lyons, also Deputy of the Gauls. Felix, Deputy of Africa. NuMiDius, Deputy of Africa. EvAGRius, Presbyter and Deputy. Artemius, Almachius, Januarius, Jovinus, Mace- DONius, Cassianus, Marcellus, Eustathius, Maxi- Mus, Chromatius a Presbyter. LETTER IX. A.D.381. A FORMAL letter from the Italian Bishops assembled at Aquileia, thanking the Bishops of the tln-ee Provinces for the presence of their deputies, and an- nouncing officially the condemnation of Palladius and Secundianus. THE COUXCIL WHICH IS ASSEMBLED AT AQUILEIA TO OUR MOST BELOVED BRETHREN, THE BISHOPS OF THE VIENNESE AND THE FIRST AND SECOND NARBONESE PROVINCES* IN GAUL. 1. We return thanks to your holy unanimity that in the persons of our Lords and brethren Constantius and Proculus you have given us the presence of you all, and at the same time following the directions of former times, have added not a little weight to our judgement, with which the profession of your holinesses also is in agreement, Lords and brethren most beloved. Therefore, as we re- ceived with gladness the above mentioned holy men of your order and ours, so do we also dismiss them with an abundant offering of thanks. 2. But how necessary the meeting was will be plain from the mere facts, since the adversaries and enemies of God, the defenders of the Arian sect and heresy, Palladius and " It is probable that similar letters identical, except the address. Gaul were addressed to the Bishops of the had at this time been so subdivided, other Provinces of Gaul, who had sent that the Vicariate or civil Diocese con- •Justus as their deputy, and to Africa sisted of no less than seventeen pro- and Illyi-icum, though no record of vinces. See Marquardt's Table, as them remains. Possibly they were quoted above. 6.2 to the Bishops of Gaul Lett. 10. Secundianus, the only two who dared to come to the meet- ing of the Council, received in person their due sentence, being convicted of impiety. Farewell. May our Almighty God keep you safe and prosperous. Lords and brethren most beloved. Amen. A.D.381. LETTER X. In this letter, addressed formally to the three Emperors, but really to Gratian, the Council offer their thanks for the summoning of the Council, and an- nounce its results, requesting that they may be enforced by the imperial authority. They also request the removal of Julius Valens from Italy, and that the Photinians may be forbidden to hold assemblies, which they were doing at Sirmium. THE HOLY COUNCIL WHICH IS ASSEMBLED AT AQUILEIA TO THE MOST GRACIOUS AND CHRISTIAN EMPERORS, AND MOST BLESSED PRINCES, GRATIAN, VALENTINIAN, AND THEODOSIUS. 1. Blessed be God the Father of our Lord Jesus Christ, Who has given you the Roman empire, and blessed be our Lord Jesus Christ, the only-begotten Son of God, Who guards your reign with His loving-kindness, before Whom we return you thanks, most gracious Princes, 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 disputes, and that in your condescension you reserved for the Bishops the honourable privilege that no one should be absent who wished to attend, and none should be constrained to attend against his will. 2. Therefore according to the directions of your Graces we have met together without the odium of large numbers and with zeal for discussion, nor were any of the Bishops found to be heretics, except Palladius and Secundianus, names of ancient perfidy, on whose account people from the farthest portions of the Roman world demanded that a Council should be summoned. None however, loaded with the years of a long life, whose gray hairs alone would be entitled to reverence, was compelled to come from the TO TIIF. EMI'KROUS and to the Emperor Gratian. G3 most distant' recesses of the Ocean : and yet notliin"- was lacking to the Council; no one dragging a feeble frame, weighed down by his campaigns of fasting, was forced by the hardships of his journey to lament the inconvenience of his loss of strength ; no one finally, being without the means of coming, had to mourn over a povertv hon- ourable to a Bishop. So that what the divine Scripture has praised was fulfilled in you, most merciful of Princes, Gratian, Blessed is he that considereth the poor and needy. Ps. xii. i 3. But what a hardship would it have been that on ac- <^-P-T. count of two Bishops only, who are rotten in perfidy, the Churches over the whole world should be left destitute of their Bishops. But though owing to the distance of the journey they could not come personally, nearly all from all the western provinces were present by the sending of de- puties, and proved by manifest attestations that they hold what we assert and that they agree in the formula of the Council of Niccca, as the documents hereto attached de- clare. Therefore the prayers of the nations are now in concert every where on behalf of your Empire, and yet- assertors of the Faith have not been wanting to your deci- sion. For though the directions of our predecessors, from which it is impious and sacrilegious to deviate, were plain enough, still we gave them the opportunity of discussion. 4. And in the first instance we examined the very begin- ning of the question which had arisen, and we thought fit to hear recited the letter of Arius, who is found to be the author of the Arian heresy, from whom also the heresy received its name, the arrangement being thus far even favourable to them, that since they had been in the habit of denying that they were Arians they might either by censure condemn the blasphemies of Arius, or by argu- ment maintain them, or at least not refuse the name of the person, whose impiety and perfidy they followed. But inasmuch as they could not condemn and were unwilling to support their Founder, after they had themselves, three days before, challenged us to a discussion, fixing place and time, and gone forth to it without waiting to be summoned, on a sudden the very individuals, who had said that they would easily prove that they were Christians, (which we 64 They give an account of the proceedings. liETT. 10. heard with pleasure, and hoped that they would prove,) began to shrink from the engagement on the spot and to decline the discussion. 5. Yet had we much discourse with them : the divine Scriptures were set forth in the midst ; and they had the offer made to them of a patient discussion from sun-rise to the seventh hour of the day. And would that they had said little, or that we could cancel what we heard. For when Arius by saying in sacrilegious words that the Father was alone eternal, alone good, alone true God, alone possessing immortality, alone wise and alone powerful, had intended that the Son by an impious inference should be understood to be without these attributes, these men have preferred following Arius to confessing that the Son of God is ever- lasting God and very God, and good God and wise and powerful and possessing immortality. We spent several hours to no purpose. Their impiety waxed greater and could in no wise be corrected. 6. At last when they saw that they were pressed by the sacrileges of Arius' letter, (which we have appended in order that even your Graces might shrink from it) they start- ed away in the middle of the reading of the letter, and asked us to answer what they proposed. Though it lay not within either order or reason that we should interrupt the plan laid down, 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 pleased, preserving order and plan, we notwithstanding acceded to their unreasonable wish : on which, falsifying the scriptures of the Gospel, they stated to us that our Lord said, He that sent Me is greater than I : whereas the course of the Scriptures teaches us that it is written other- wise. 7. They were convicted of the falsehood even to con- fession : they were not however corrected by reason. For when we said that the Son is called less than the Father in respect to his taking flesh upon Him, but is proved ac- cording to the testimonies of the Scriptures to be like and equal to the Father in respect of His Godhead, and that there could not be degrees of any distinction or greatness. Attains and Valens also condemned. 65 when there was unity of power ; they not only would not to the correct their error ; but began to carry their madness fur- ^^'^'"■'^°''^ ther, so as even to say that the Son is subject in respect of His divinity, as if there could be any subjection of God in respect of His Divinity and Majesty. In short they refer His death not to the mystery of our salvation, but to some infirmity of His Godhead. 8. We shudder, most gracious Princes, at such dire sa- crileges, and such wicked teachers, and that they might not any longer deceive the people of whom they had a hold, we judged that they should be degraded from the Priest- hood, since they agreed with the impieties of the book put before them. For it is not reasonable that they should claim to themselves the Priesthood of Him Whom they have denied. We appeal to your faith and your glory that you would shew the respect of your government to Him Who is the author of it, and judge that the assertors of impiety and debauchers of the truth be kept away from the threshold of the Church, by an order of your Graces issued to the competent authorities, and that Holy Bishops be put into the place of the condemned ones by deputies of our humble appointment. 9. The Presbyter Attains '' too who avows his error and adheres to the sacrilegious doctrines of Palladius is included under a similar sentence. For why should we speak of his master Julianus Valens "^ ? 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 country, and his treason to his countrymen : a man, who, polluted with the impiety of the Goths, pre- sumed, as is asserted, to go forth in the sight of a Roman army, M'Caring like a Pagan a collar and bracelet : which is unquestionably a sacrilege not only in a Bishop, but also ^ There is no mention of tlie con- ' superpositus.' Wlien Pannonia and demnation of Attains in the Records, Illyricum were overrun by the Goths another proof that they are not com- after Valens' defeat at Hadrianople, plete. (378 A.D.) he deserted his charge. <= Julianus Valens was Bishop of The ravages of the Barbarians are Petavio or Pettau on the Drave, into described by S. Jerome ad cap i. Ze- which See he had apparently been in- phan. vol. iii. p. 1645. See (iibbon ch. troduced in the place of the orthodox 26. (from a note in Newman's Fleury, Bishop Marcus : for this is, according vol. 1 p. 38.) to Tillemont, the meaning of the word F 66 The Photinians to he silenced. liETT. 10. in any Christian whatever : for it is alien to the Roman customs. It may be that the idolatrous priests of the Goths commonly go forth in such guise. 10. Let your piety be moved by the title of Bishop, Avhich that sacrilegious person dishonours, convicted as he is of atrocious crime even by the voice of his own people, if indeed any of his own people can still survive. Let him at least return to his own home, and cease to contaminate the most flourishing cities of Italy ; at present by unlaw- ful ordinations he is associating with himself persons like himself, and he endeavours by help of all abandoned indi- viduals to leave behind him a seed-plot of his own impiety and perfidy : whereas he has not so much as begun to be a Bishop. For, to begin with, at Petavio he was put in the place of the holy Marcus, a Bishop whose memory is highly esteemed: but, having been disgracefully degraded by the people, unable to remain at Petavio, he has been riding in state at Milan, after the overthrow, say rather the betrayal, of his country. 11. Deign then, most pious princes, to deal with all these matters, lest we should appear to have met to no purpose, when we obeyed your Graces' injunctions : for care must be taken that not only our decisions but yours also be saved from dishonour. We must request therefore that your Graces would be pleased to listen indulgently to the deputies of the Council, Holy men, and bid them to return speedily with accomplishment of what we ask for, that you may receive a reward from Christ our Lord and God, Whose Church you have cleansed from all stain of sacrile- gious persons. 12. With respect to the Photinians also, whom by a former law you forbad forming assemblies, revoking at the same time the law which had been passed for the assem- bling of a Council of Bishops "^, we request of your Graces, that as we have ascertained that they are attempting to hold assemblies in the town of Sirmium, you would by now again interdicting their meetings, cause respect to be paid, ^ The reading here is uncertain, alhision is made. A long note in Ed. Ed. Rom. has ' prout jam et sacer- Ben. does not seem to clear up the dotum concilio sententia in eos lata matter, est.' Nor is it certain to what laws The orthodoxy of the Western Churches. 67 in the first place to the Catholic Church, and next to your to the own laws, that with God for your Patron you may be tri- ^'""'^■^"''^ umphant, while you provide for the peace and tranquillity of the Church. LETTER XL A.n.38i. This letter, which, like the previous one, is really addressed to Gratian, tiiough in accordance with custom formally superscribed with the names of all the three Emperors, ur^es him to support Damasus as the orthodox and duly elected Bishop of Rome, and to condemn his rival Ursinus, whose inter- ference with their Council, and intrigues with the Arian party they also in- form him of. TO THE MOST GRACIOUS EMPERORS AND CHRISTIAN PRIXCES, THE MOST GLORIOUS AXD MOST BLESSED, GRATIAN, VALEXTINIAN, AND THEODOSIUS, THE COUN- CIL WHICH IS ASSEMBLED AT AQUILEIA. 1. Your enactments have indeed already provided, most gracious Princes, that the perfidy of the Arians may not any further either be concealed or diffused : for we do not conceive that the decrees of the Council will be without effect ; for as regards the West, two individuals only have been found to dare to oppose the Council with profane and impious words, men who had previously disturbed a mere corner of Dacia Ripensis ^ 2. There is another subject which distresses us more, which, as we were assembled, it was our business to dis- cuss duly, lest it should spread through the whole body of the Church diffused over the M'hole world, and so trouble all things. For though we were generally agreed that » Dacia Ripensis. The original Pro- into the central district of Mtesia, vince of Dacia was beyond the Danube, which was then called Dacia Aure- It was conquered and included in the liani. This was afterwards divided Empire by Trnjan. In the time of into two Provinces, called Dacia Ri- Aurelian it was abandoned again, and pensis and Dacia 3Iediterranea, Ripen- the Danube re-established as the fron- sis being the northern part, extending tier. Then the Roman colonists were along the bank of the Danube, whence removed to the South of the Danube, the name. f2 68 Ursinus' intrigues at Aquileia. Lett. 11. Ui'sinus '' could not have overreached your piety (though he allows nothing to be quiet, and amid the many urgencies of war Avould press upon you with his importunity) still lest your holy tranquillity of mind, which delights in having all persons in its care, should be swayed by the false adu- lation of that unreasonable person, we think it right, if you condescendingly allow it, to offer you our prayers and en- treaties, not only to guard against what may be, but shud- dering at past things also which have been brought about by his temerity. For if he found any vent for his audacity, where would he not spread confusion ? 3. But if pity for a single person can sway you, much more let the prayer of all the Bishops move you. For which of us will be united to him in fellowship and com- munion when he has attempted to usurp a place not due to him, and one he could not lawfully have arrived at, and endeavours to regain in a manner most unreasonable what he was most unreasonable in aiming at ? Often as he has been found guilty of turbulence, he still goes on, as if his past conduct should inspire no horror. He was often, as we ascertained and saw in the present Council, in union and combination with the Arians at the time when he en- deavoured in company with Valens '^ to disturb the Church of Milan with their detestable assembly : holding private meetings sometimes before the doors of the synagogue and sometimes in the houses of the Arians, and uniting his friends to them ; and, as he could not go openly himself to their congregations, teaching and informing them in what way the Church's peace might be disturbed. Their madness gave him fresh courage, so as well to earn the favour of their supporters and allies. ^ " Damasus was made Pope on the year, was banished again after two death of Liberius A.D. 366. Ursinus, months. In 371 he was allowed to called by some Urslcinus, was, as Da- leave his place of exile, and only ex- masus had been, Deacon at Rome, and eluded from Rome and the suburbica- could not endure the exaltation of his rian provinces. In 378 he held the former colleague who is suspected of factious meetings mentioned in the liaving taken part with Felix, the sue- letter, and was exiled to Cologne. He cessor to the power of Liberius, when continued to petition Gratian to re- exiled by the Arians. Ursinus was store him, and lience the request of factiously consecrated by one Bishop, the Bishops at Aquileia." Note in and a contest ensued in wliich even Newman's Fleury vol. 1 p. 38. much blood was shed. Ursinus was "^^ i.e. Julianus V^alens, Bp. of Peta- banislied, and being recalled tlie next vio, mentioned in the preceding letter. The EmjJeror is intreated to degrade him. G9 4. When therefore it is written ; a man that is an, heretic to the after ^ one admonition reject, and when another man who ^!"''''!°'^^ spoke by the Holy Spirit has said that beasts such as lo. these should be spurned and not received with ffreetin"- or ''^ftertlie . f Mil 1 ^^^^ ^"* welcome, how is it possible that we should not judge the second person whom we have seen united to their society to be f'^^^u'y- also a maintainer of their perfidy? What even if he were 2 S. Jolm not there ? We might still have besought your Graces not to allow the Roman Church, the Head of the whole Roman world, and the sacred faith of the Apostles to be disturb- ed ; for from thence flow all the rights of venerable Com- munion to all persons. And therefore we pray and beseech you that you would condescend to take from him the means of stealing advantage from you. 5. We know your Graces' holy modesty : let him not press upon you words unbecoming your ears, or give his noisy utterance to what is alien from the office and name of a Bishop, or say to you what is unseemly. When he ought to have a good report even from those ivho are with- l Tim. out, let your Graces condescend to recollect what was the '"' testimony with which the men of his own city have follow- ed him. For it is a shame to say and against modesty to repeat how disgraceful is the rumour, with the reproach of which he is wounded. The shame of this ought to have constrained him to silence, and if he partook in any degree of the feelings and conscience of a Bishop, he would prefer the Church's peace and concord to his own ambition and inclination. But, lost to all shame, he sends letters by Paschasius an excommunicated jierson, the standard bear- er of his madness, and so sows confusion, and attempts to excite even Gentiles and abandoned characters. 6. We therefore entreat you to restore by the degrada- tion of that most troublesome person the security which has been interrupted both to us Bishops and to the Roman people, which is at present in uncertainty and suspense since the memorial of the Pi-efect of the city. And on ob- taining this let us in continuous and unbroken course offer thanksgivings to God the Almighty Father and to Christ our Lord God. Thanks to the Emperors Lett. 12. A.D.381. LETTER XII. This letter, referring to the settlement of affairs in the East, is really addressed to Theodosius, the Emperor of the East. After expressing the thanks due to the Emperors for the success which has attended their efforts to establisli the true faith throughout the Empire, the Bishops beg tliat Theodosius will use his influence to settle the questions of disputed succession, which were vex- ing the Churches of Alexandria and Antioch, and endangering the main- tenance of Communion between the East and West. They ask therefore that a general Council may be summoned to Alexandria to settle both questions. TO THE MOST GRACIOUS AND CHRISTIAN EMPERORS, THE GLORIOUS AND MOST BLESSED PRINCES, GRATIAN, VAL- ENTINIAN, AND THEODOSIUS, THE HOLY COUNCIL WHICH IS ASSEMBLED AT AQUILEIA. 1. Most gracious Emperors and most blessed and most glorious princes, Gratian, Valentinian, and Theodosius, be- loved of God the Father and of His Son our Lord Jesus Christ, we are unable to match the benefits which your piety has conferred upon us, even with the most overflow- ing return of thanks. For now that, after many times of trial and various persecutions, which the Arians, especially Lucius % who marked his course by the impious murder of monks and virgins, and Demophilus ^ too, an evil source of perfidy, brought on the Catholics, all the Churches of » This Lucius was the person who, of Eudoxius, he was elected by the after the death of S. Athanasius, was Arian party Bishop of Constantinople, forced upon the Church of Alexandria in opposition to Evagrius. He was as Bishop, in the place of Peter who supported by Valens who was then had been duly elected, by the Govern- Emperor, and Evagrius banished. In or of the Province. His crimes and 380 A.D. after the accession of Theo- cruelties are recorded at length by dosius, matters were changed. Theo- Theodoret. Eccl. Hist. iv. 21,2:i. He dosius offered to maintain him in his was eventually expelled from the see see, if he subscribed the Nicene Con- lie had usurped, and is mentioned by fession, but he refused, and withdrew, Socrates, Hist. Eccl. V. 7, as afterwards and maintained, in conjunction with dwelling at Constantinople and shar- Lucius and others, Arian worship out- ing the fate of Demophilus. side the walls of Constantinople. He ^ Demophilus was originally Bishop died A.D. 386. He is mentioned by ofBeroea, (probably Beroeain Thrace,) S.Ambrose (De Fide L 6.45.) as a and was deposed from his office for leader of one of the various forms of Arianism. In A.D. 370, ou the death Arianism. for the peace of the Church. 71 God, in the East especially, have been restored to the Ca- to the tholics ; while in the West scarce two heretics have been found to oppose the decrees of the Holy Council, who can conceive himself able to make an adequate acknowledge- ment of your goodness ? 2. But though we cannot give full expression to your favours in words, we still desire to recompense them by the prayers of the Council ; and though in all the several Churches we celebrate our daily vigils for your Empire before our God, still when assembled in one body, than which service we conceive nothing can be more glorious, we offer thanksgivings to our Almighty God both on behalf of the Empire, and of your own peace and safety, because peace and concord have been so shed over us through you. 3. In the West indeed only in two corners, on the bor- ders of Dacia Ripensis and of Moesia did murmurs appear to have been raised against the faith : and these places after the sentence of the Council should, we conceive, be immedi- ately provided for with your Graces' indulgence. But over all tracts and countries and village departments as far as the Ocean, the communion of the faithful remains one and impolluted. And in the East we have had the gi-eatest joy and delight in learning that the Arians, who had violently invaded the Churches, have been ejected, and that the sa- cred temples of God are frequented by Catholics alone. 4. But still since the envy of the Devil is never wont to rest, we hear that there are among the Catholics them- selves frequent dissensions and implacable discord; and all our feelings are disturbed at ascertaining that many things have been innovated upon, and that persons are molested now who should have been relieved, men who continued always in our Communion. In short Timotheus Bishop of the Church of Alexandria, and Paulinus Bishop of the Church of Antioch'^, who always maintained the concord « This refers to the lon^ schism Acacius (Socr. ii. 44.) ; but on his ac- which liad existed in the Church at cepting the Nicene Creed, and acknow- Antioch, ever since 331 A.D. when ledging the Honioousion, lie was div Eustatliius was deposed by the Arlan posed, and banished by tlie Kniperor party : in 361 A.D. Meletius was elect- Constantius, and Euzoius, an Arian, ed as successor to Eudoxius, having appointed in his stead, who was after- previously subscribed the Creed of wards succeeded by Uorotheus, (wlio 72 They are requested to settle hy a Council Lett. 12. of Communion with us inviolate, are said to be distressed by the variances of other persons, whose faith in former times was scarcely stedfast. These persons, if it be pos- sible, and they are recommended by a sufficient faith, we would wish to have added to our fellowship : but without prejudice to the rights of those who share with us the ancient Communion. And our care for them is not su- perfluous, first of all because the fellowship of Commu- nion should be clear of all offence, and secondly, because we have long since received letters from both parties, and particularly from those who were divided in the Church of Antioch. 5. Indeed if the irruption of the enemy "^ had not hin- dered, we had made arrangements to send thither some of our own number, to take the office of umpires and refer- ees for diffusing peace again, should it be possible. But since our desires could not have accomplishment at that time owing to the troubles of the state, we think it right to offer our prayers to your Goodness, asking that by agreement *= between the factions, on the death of the one, the rights of the Church should remain with the survivor, and that no additional consecration should be forcibly attempted. And therefore we request you, most gracious and Christian Princes, that you would have a Council of all Catholic Bishops held at Alexandria, that they may more fully discuss and define among themselves to was afterwards transferred to Con- the Emperor to enforce this, not aware stantlnople, 385 A. D.) Meanwliile that Flavian had ah-eady been elected Meletius had returned from exile, but as Meletius' successor at the Council the extreme orthodox party refused to of Constantinople. The schism was recognise him, because he had at first thus perpetuated, and continued till been appointed as a Semi-Arian, and 415 A.D. elected Paulinus, though the (Council What the difficulty about Timoth- of Alexandria had urged them to sub- eus was, is not certain. He had been niit to Meletius, so that, as Socrates consecrated Bishop of Alexandria that says, when recounting the Bishops of same year, after the death of Peter, the chief sees in the year 371>, the the successor of S. Athanasius. Tille- the Church at Antioch rpix^) 5i?;p7jTo. mont (vol. x. p. 139) suggests that it Paulinus was supported by the Church was probably connected with the ques- of Alexandria and by the Bishops of tion of the succession at Antioch. the West, and, as appears from the "^ The enemy are the Goths under statements of this letter, a compro- Fritigern. See Gibbon ch. 26. mise had been proposed, that when "^ The reading 'pactum' which is either Meletius or Paulinus died, both suggested by Valerius is here adopted parties would acknowledge the survi- instead of ' factum ', which seems to vor. The Bishops at Aquileia urge give no satisfactory sense. the disputes at Antioch and Alexandria. 73 whom Communion is to be imparted and with whom it to the is to be maintained I emi-erohs 6. For though we have always supported the disposition and order of the Church of Alexandria, and according to the manner and custom of our predecessors we retain Com- munion with it in indissoluble fellowship to these present times, still lest it should be thought that persons have been neglected who have sought our Communion according to the agreement, which Ave wish should stand, or that the shortest road to that peace and fellowship of the faithful has not been taken, we pray you that when they have dis- cussed these matters in a full assembly among themselves, the decrees of the Bishops may be furthered by the assist- ance ministered by your Goodness. And allow us to be made acquainted with this, that our minds may not waver in uncertainty, but that, full of joy and relieved from an- xiety, we may return thanks to your goodness before Al- mighty God, not only that heresy is shut out, but also that faith and concord are restored to the Catholics. The prayer which the African and Gallic Churches offer you through their deputies is this, that you would make the Bishops over the whole world your debtors, though the debt already due to your excellence is not small. 7. To offer however our entreaties to your clemency and to obtain what we ask for, we have sent as deputies our brethren and fellow-presbyters, whom we pray you that you would condescend graciously to listen to, and allow to return speedily. ' Fleury remarks on this 'This letter lately held at Constantinople to be an plainly shews that the Bishops who (Ecumenical Council, or that they were there present (i.e. at the Council were not yet informed of what had of Aquileia) either did not acknow- been transacted in it. ledge the Council which had been The questions in disjmte Lett. 13. A.D.382. LETTER XIII. In the year following the Council of Aquileia, a Council of the Bishops of the civil Diocese of Italy appears to have been held, over which S. Ambrose presided. It appears to have dealt principally with the questions at issue between the East and West. This letter was written by S. Ambrose in the name of the Council, after the end of its session ('in concilio nuper,' § 3), to Theodosius. The Bishops complain of the election of Flavian to succeed Meletius at Antioch, contrary to the compromise which they urged in the last letter, and mainttain Maximus' claim to the see of Constantinople against Nectarius, urging again the necessity of a General Council of both East and West, to settle finally all the questions in dispute between them, and suggest that it should be held at Home. TO THE MOST BLESSED EMPEROR AND MOST GRACIOUS PRINCE THEODOSIUS, AMBROSE AND THE OTHER BISHOPS OF ITALY. 1. We knew indeed that your holy mind was devoted to God in pure and sincere faith, but your Majesty has loaded us with fresh benefits in restoring the Catholics to the Churches. And I would that you could have restored the Catholics themselves to their ancient reverence, that they would innovate in nothing against the prescription of our ancestors, and not be hasty either to rescind what what they ought to maintain nor to maintain what they ought to rescind. Therefore we sigh, your Majesty, per- haps with too much grief, but not without sufficient reason, that it has proved easier to get the hei'etics expelled than to establish concord among the Catholics. For the extent of the confusion that has lately taken place is beyond ex- pression. 2. We wrote to you not long ago, that since the city of Antioch had two Bishops, Paulinus and Meletius, both of Avhom we regarded as true to the faith, they should either agree with each other in peace and concord, preserving Ecclesiastical order, or at least, if one of them died before the other, no one should be put into the place of the de- ceased while the other lived. But now on the death of Meletius, while Paulinus is still alive, whom fellowship de- TIIEODO- SILS are laid before Theodosius, 75 rived from our predecessors uninterruptedly testifies to to have remained in our Communion, another person is said to have been not so much supplied, as super-added, into the place of Meletius, contrary to right and to Ecclesiastical order. 3. And this is alleged to have taken place by the con- sent and advice of Nectarius % the regularity of whose or- dination we are not clearly convinced of. For in a Council lately, when Maximus the Bishop, having read the letter of Peter a man of holy memory, had shewn that the com- munion of the Church of Alexandria remained with him, and had proved by the clearest testimony, that he Avas ^ consecrated by three Bishops ordaining by mandate with- in his private house, because the Arians were at that time in possession of the Basilicas, we had no cause, most blessed of Princes, to doubt of his episcopacy, when he testified that he resisted and was forcibly constrained by a majority of the laity and clergy. 4. Still that we might not appear to have settled any thing over-hastily in the absence of the parties, we thought it fit to inform your Grace by letter, in order that his case might be provided for so as best to serve the interests of public peace and concord, because in truth we perceived that Gregory claimed to himself the priesthood of the Church of Constantinople, by no means in accordance with the tradition of the Fathers. We therefore in that Synod, attendance at which appeared to have been prescribed to the Bishops of the Avhole world, were of opinion that no- thing ought to be decided rashly. So at that particular time the persons who declined a general Council and who are said to have had one at Constantinople, where they had » In the regard of the question be- Churches in his favour. See Prof, tween Nectarius and Maximus, the Bright's Hist, of tlie Church pp. 160 — Western Bishops had been deceived 166. by the latter. Maximus, called the Nectarius was elected after the re- Cynic because he retained the outward signation of Gregory Nazlanzen, dur- garb of a Cynic philosopher after he ing the Council of Constantinople, professed to have become a Christian, He, like S. Ambrose, was unbaptized was irregularly conscrated at Constan- and held a high civil office at the time tinople, but was never recognised, and of his election. was formally pronounced by the Coun- ^ This is translated from an ingeni- cil not to be a true Bishop. He then ousand probable conjecture of Valesius. went about trying to stir up other 76 To be remedied by afresh Council Lett. 13. ascertained that Maximus had come hither to plead his cause in the Synod (and this, even if a Council had not been proclaimed it was competent for him to do lawfully and according to the customs of our predecessors, as also Athanasius of holy memory, and since that Peter, brother Bishops of the Church of Alexandria, and several of the Eastern Bishops have done, so as to appear to have sought the decision of the Churches of Rome, of Italy, and of all the West) when, as we said, they saw that he wished to bring the question to a trial with those who denied his episcopate, they were surely bound to wait for our opinion upon it ^. We do not claim any special privilege of exa- mining such matters, but we ought to have had a share in an united decision. 5. Last of all, it ought to have been decided whether he was to lose his See, before deciding whether another should receive it, especially by persons by whom Maximus com- plained that he was either deserted or injured. Therefore since Maximus the Bishop has been received into Commu- nion by those of our fellowship on the ground that it was certain that he had been ordained by Catholics, we did not see that he ought to have been excluded from his claim to the Bishopric of Constantinople, and we thought that his allegation ought to be weighed in the presence of the parties. But since we have learned recently that Nectarius has been ordained at Constantinople, we fear that our commu- nion with the Oriental regions is broken, especially since Nectarius is said to have been left immediately without the fellowship of Communion by the very persons by whom he was ordained. 6. There is therefore no slight difficulty here. And it is not any contention about wishes and ambition of our own that makes us anxious, but we are greatly disturbed by the breaking up and interruption of communion. Nor do we see any way in which concord can be established ex- cept either by restoring to Constantinople the Bishop who <^ The text through this long sen- pressed in the translation with toler- tence is confused and ungrammatical, able clearness, but it conveys the general sense ex- which the Bishops suggest should be held at Rome. 77 was first ordained, or at least having a Council of ourselves to and of the Eastern Bishops at Rome, to consider the or- sius dination of both of them. 7. Nor does it seem unbecoming, your Majesty, that the persons, who thought the judgement of Acholius, a single Bishop, so well worth waiting for, that they called him to Constantinople from the regions of the West, should be obliged to submit to the discussion of the Bishop of the Church of Rome, and of the Bishops of the neighbourhood and of Italy. If a question was reserved for a single indi- vidual, how much more should it be reserved for many ? 8. We, however, as it has been suggested to us by the most blessed Prince, your Brother '^, that we should write to your Grace's Majesty, request that when the communion is one, you M'ould be pleased that the judgement should be joint and the consent concurrent. LETTER XIV. A.D.382. This letter is a reply to one addressed to the Bishops of Italy by Theodosius, in answer to the last. He seems in it to have " undeceived them by inform- ing- them what Maxiraus was, and how different his ordination was from that of Nectarius. He represented to them that these affairs, and that of Flavian, ought to be judged in the East, where all the parties were present, and that there was no reason to oblige those of the East to come unto the West." (Fleiuy xviii, 17, vol. 1. p. 41 Newman's Transl). The Bishops in this reply thank the Emperor for his efforts to appease the differences be- tween the East and West, and profess the disinterestedness of their desire for a general Council, and add, as an additional reason for it, the spread of opinions attributed to Apollinaris, which require to be examined into in the presence of the parties concerned. TO THE MOST BLESSED EMPEROR AND MOST GRACIOUS PRIXCE THEODOSIUS, AMBROSE AND THE OTHER BISHOPS OF ITALY. 1. The knowledge of your faith, which is diffused over the whole world, has soothed the innermost feelings of our minds ; and therefore, that your reign might have the ad- ditional glory of having restored unity to the Churches ^ i. e. Gratian. 78 The Bisliojis justify Lett. M. both of the West and East, we have thought it right, most serene and faithful Emperor, at once to beseech and inform your Grace on Ecclesiastical subjects by our letter. For we have been grieved that the fellowship of holy Commu- nion between the East and West was interrupted. 2. We say not a word by whose error or by whose fault this was, that we may not be supposed to be spreading fables and idle talk. Nor can we regret having made an attempt, the neglect of which might have turned to our blame. For it was often made matter of blame to us that we appeared to disregard the society of the Eastern bre- thren, and to reject their kindness. 3. We thought moreover that we ought to take this trouble on ourselves, not for Italy, which now for this long time has been quiet and free from anxiety on the part of the Arians, and which is troubled with no disturbance of the heretics ; not for ourselves, for we seek not our own things, but the things of all ; not for Gaul and Africa which enjoy the individual fellowship of all their Bishops, but that the circumstances which have disturbed our commu- nion on the side of the East might be enquired into in the Synod, and all scruple be removed from among us. 4. For not only with regard to the persons about whom your Grace condescended to write, but with regard to others who are attempting to bring into the Church some dogma or other, said to be Apollinaris''', there were several things that affected us, to which the knife should have been ap- plied in the presence of the parties, that a person convict- ed of maintaining a new dogma and proved to be in error should not shelter himself under the general name of the Faith, but at once lay down both the office and name of Bishop, which he was not entitled to by authority of doc- trine, and that no threads or artifices of delusion should remain for persons hereafter wishing to deceive. For the person who is convicted, not in the presence of the parties, as your Grace has truly decided in your august and prince- ly answer, will always lay hold of a handle for reviving the enquir}% " The sense is here to be elicited ma nescio quod, quod Apollinaris as- probably by repeating tlie word ' quod,' seritur.' so tliat the sentence sliould run, ' dog'- THF.ODO- SlfS their desire for a Council. 79 5. This was why we asked for a Council of Bishops, that to no one should be permitted to state what was false against a person in his absence, and that the truth might be clear- ed up by discussion in the Council. We ought not then to incur any suspicion either of over-zeal or over-leniency, seeing that we made all our observations in the presence of the parties. 6. In truth we drew up what was quoted, not to decide but to give information, and while we asked for a judge- ment, we offer no prejudgement. Nor ought it to have been regarded as any reproach to them, when Bishops were invited to the Council, who in many cases were more pre- sent by their very absence, since it contributed to the com- mon good. For neither did we conceive it to be a reproach to us when a Presbyter of the Church of Constantinople, by name Paulus, demanded that there should be a Synod both of Eastern and Western Bishops in the province of Achaia. 7. Your Grace observes that this demand, which was made by the Greeks also, was not unreasonable. But, be- cause there are disturbances in Illyricum '', a neighbour- hood near the sea and safer was sought. Nor have we in- deed made any innovation in the way of precedent, but preserving the decisions of Athanasius of holy memory, who was as it were a pillar of the Faith, and of our holy fathers of old time in their Councils, we do not tear up the boundaries that our Fathers placed, or violate the rights of hereditary Communion, but reserving the honour due to your authority, we shew ourselves studious of peace and quietness ''. ^ There seems to be somethinj? cor- re-assembled. They replied to the in- rupt in the text. Perhaps we should vitatioii to another General Council read 'raoventur,' 'the danp^erous parts at Rome by a Synodical letter, which of Illyricum are in commotion ; ' or is j^iven at full length by Theodoret 'suspecta' has taken the place of some (Eccles. Hist. v. 9). In it they ex- word, such as 'superiora,' which would cuse themselves from attending, on the stand in antithesis to 'maritima.' ground of their presence being re- <; It may complete the subject of quired in their own Dioceses, especially this series of letters to remind the after the long exile of many of them, reader that about the same time that and the prevalence of Arian usurpa- the Council of the Italian Bishops was tion, wishing that they ' had the wings held, Theodosius convened a second of a dove,' to fly to their Western bre- Council at Constantinople to deal with thren. They then give a summary the questions raised by the Westerns, of the doctrinal decisions of the two Avhere most of the Bishops who had Councils, and announce that they have formed the previous General Council sent three Bishops as deputies to ex- 80 The grief of S. Ambrose Lett. 15. AD. 383. LETTER XV. This letter is addressed to the Bishops of Macedonia, in reply to their an- nouncement of the deatli of Acholius", Bishop of Thessalonica. S. Ambrose pronounces a warm eulogium on tlie departed Bishop, whom lie compares to EHjah, especially in leaving in Anysius a successor, like Elisha, endowed with a double portion of his spirit. He recounts the pleasure whicli he had felt in his intercourse with Acliollus at Rome, when they had wept together over the evils of the times, and invokes the Blessing of God upon his suc- cessor. AMBROSE TO ANATOLIUS, NUMERIUS, SEVERUS, PHILIP, MACEDONIUSj AMMIANUS, THEODOSIUS, EUTROPIUS, CLARUS, EUSEBIUS, AND TIMOTHEUS, PRIESTS OF THE LORD, AND TO ALL THE BELOVED CLERGY AND PEOPLE OF THESSALONICA, HEALTH. 1. While longing to keep ever imprinted on my mind the holy man, and while I survey all his acts like one set on a watch-tower, my restless anxiety caused me to drink only too swiftly these bitter tidings, and I learned what I had rather still be ignorant of, that the man whom we were seeking on earth was already at rest in heaven. 2. You will ask who announced this to me, seeing that the letter of your Holinesses had not then arrived. I know not who was the bearer of the tidings : it is, you know, plain all things more fully to them, East, but probably because his see had and, with reference to the disputed been so recently transferred to the successions at Constantinople and An- Eastern Empire, that he miglit seem tioch, give their assurance to their to belongto both East and West. (Tille- brethren tliat both Nectarius and Fla- mont Ambr. ch. xxxi.) It was there vian were canonically elected, and the tliat he met S. Ambrose, who had gone elections ratified both by the clergy to Rome to attend the Council, and and the faitliful of each diocese, and had fallen ill. His death must have by the Council, reminding them of occurred in A.D. 383, for his successor the ancient Canon re-affirmed at Ni- Anysius was Bishop before the death caea that each province should settle of Damasus, Bishop of Rome, who died all such questions for themselves. in A.U. 384. Theodoret therefore (B. » Acholius, or Ascholius, as he is v. ch. 18.) must be wrong in making called by Socrates, was the Bishop him the Bishop who wrote to S. Am- who baptised Theodosius, during an brose an account of the massacre at illness which seized him on a cam- Thessalonica, which occurred in A.D. paign against the Goths. He was 390. But the passage of Theodoret oc- present at the Council of Constanti- curs in only one MS., and is perhaps nople, and afterwards at that of Rome, not genuine, not as one of the deputies from the at the death of Acholius. 81 men's wont not willindy to remember the bearer of tidings to the BISHOPS OI^ of sorrow : however, though the sea was then closed, and Macedonia the land blocked by a barbarian invasion, there was no lack of a messenger, though it was impossible for any one to arrive from abroad; so that it appears to me the saint him- self announced his own death to us, for now that he enjoyed the eternal recompense of his labours, and freed from the bands of the body, had been carried by the ministry of Angels to the intimate presence of Christ, he was desirous of removing the error of one who loved him, that we might not be asking for him length of mortal life, while he M'as already receiving eternal rewards. 3. This veteran then of Christ Jesus is not dead, but has departed and left us, he has changed for heaven this earth below, and clapping the pinions and wings of his spirit he exclaims, Lo, I have got me away far off ! For Ps. Iv. 7. in the spirit of the Apostle he desired long ago to leave the earth, but he was detained by the prayers of all, as we read of the Apostle, because it was needful for the Church Phil. i. that he should abide longer in the flesh. For he lived not for himself but for all, and was to the people the minister of eternal life, so that he gained the fruit thereof in others, before he experienced it in himself. 4. Now therefore he is a citizen of heaven, a possessor of that eternal city Jerusalem, which is in heaven. There he sees the boundless circuit of this city, its pure gold, its precious stones, its perpetual light though without the sun. And seeing all these things whereof he before had know- ledge, but which are now manifested to him face to face, he says. Like as we have heard, so have ive seen in the citij P». xlviii. of the Lord of hosts, in the city of our God. Standing there he appeals to the people of God saying, 0 Israel, how great Bamch is the house of God, and how large is the place of His pos-^'" ' ^* session ! Great is He, and hath none end. 5. But what is this ? While I consider his merits, and follow as it were in spirit his departure, and mingle with the choirs of saints that escort him, not indeed by my de- sert but by my affection, meanwhile I have almost forgotten myself. Is then this wall of faith and grace and sanctity taken from us, that wall which, though frequently assaulted G 82 Acholius compared to EHsha. Lett. 15. by the Goths ''j their barljarian darts could never penetrate, nor the warlike fury of many nations overpower ? They who in other places were spoilers there prayed for peace, and while they marvelled what was this unarmed force which opposed them, the wiser hinted that one like Elisha dwelt within, one who was nearly his equal in age, in spirit 2 Kings quite his equal, and bade them beware lest after the manner ^'' of the Syrian army, blindness should fall on them also. 6. However the gifts of Christ to His disciples are va- rious. Elisha led captive into Samaria the army of the Syrians, holy Acholius by his prayers caused the victors to retreat from Macedonia. Do we not see in this a proof of supernatural forces, that though no soldiers were at hand, the victors should thus fly without a foe ; is not this too a proof of blindness that they should fly when no man pur- sued ? Though in truth holy Acholius pursued and fought them, not with swords but prayers, not with weapons but good works. 7. Do we not know that the saints fight even when they keep holiday ? Was not Elisha at rest ? Yes, at rest in body, but in spirit he was active, and by his prayers he lb. vii. 6. fought when the noise of horses and the noise of a great host were heard in the camp of the Syrians, so that they thought that the forces of other princes were marching against them, to succour the people of Israel. So they were seized with great panic and fled, and four lepers, who had gone out to seek for death, spoiled their camp. And did not the Lord work like, or, I might almost say, greater wisdom in Macedonia, by the prayers of Acholius ? For it was not by an idle panic nor a vague suspicion, but by a raging plague and burning pestilence that the Goths were troubled and alarmed. In short they then fled that they might escape ; afterwards they returned and sued for peace to save their lives. 8. Wherefore in the great deeds of this eminent man we ^ The Goths had been settled with- enemies, the Huns, and other bar- in the boundaries of the Empire by barians. Valens was defeated and Valens in A. D. 376, when they im- slain by them in A.D. 378, and then plored his protection against the Huns, tliey overran all the neighbouring He established them in Moesia, where provinces. There is a graphic ac- they soon revolted, and ravaged count in Gibbon, ch. xxvl. Thrace, uniting with their former He gave his spirit to his successor, like Elijah. 83 liave seen former aEres revived, and have witnessed those to the . T -1 T^T 1 1 BISHOI'S OF works of the prophet which we read of. Like Eusha he Macedonia was all his life in the midst of arms and battles, and by his good works made wars to cease. And when tranquillity- was restored to his countrymen, he breathed out his holy soul, a misfortune heavier than war itself. Like Elijah he was carried up to heaven, not in a chariot of fire, nor by 2 Kings horses of fire, (unless haply it was but that we saw them not) nor in any whirlwind in the sky, but by the will and in the calm of our God, and with the jubilation of the holy Angels who i-ejoiced that such a man had come among them. 9. Surely we cannot doubt this, when all other particu- lars agree so well. For at the very moment when he was being taken up, he let fall so to speak the vestment which he wore, and invested with it holy Anysius his disciple, and clothed him with the robes of his own priesthood. His merits and graces I do not now hear for the first time, nor have I first learnt them from your letters, but I recog- nised them in what you wrote. For as if foreknowing that he would be his successor, Acholius designated him as such by tokens, though in open speech he concealed it ; saying that he had been aided by his care, labour, and ministry, thus seeming to declare him his coadjutor, one who would not come as a novice to the chief office of the priesthood, but as a tried performer of its duties. Well does that saying in the Gospel befit him. Well done, thou S. Matt. good and faithful servant, thou hast been faithful over a ' ' few things, I will make thee ruler over many things. 10. So far both you and I participate in holy Acholius, but there is this special bond between him and me, that the man of blessed memory suffered me to become his friend. For on his arrival in Italy, when I was prevented by illness from going to meet him, he himself came and visited me. With what ardour, with what affection did we embrace each other ! With what groans did we lament the evil of the times, and all that was happening here ! Our garments were bedewed with a flood of tears, while in the enjoyment of our meeting long and mutually desired, we remained locked in each others embrace. Thus what G 2 84 Anysius a ivorthy successor to Mm. Lett. 15. 1 Kings X. 24. Deut. xxxiii. lb. 9. Ecclus. xliv. 15. Deut. xxxiii. 9 I had long yearned for he bestowed, the opportunity of seeing him. For although it is in the spirit, the seat of love, that the greater portion and more perfect knowledge lies, yet we desire to behold our friends in bodily form also. Thus formerly the kings of the earth sought to be- hold the face of Solomon, and to hear his wisdom. 11. He is gone then from us, and has left us tossed on this sea ; what is a benefit to him is to the many a heavier calamity than even the rage of the barbarians ; for this he repelled, and now who shall bring back his presence to us ? Nay, the Lord brings it back, and he himself gives himself back in his disciple. Your judgements give him back, by which you say, Give to Levi his manifest one, and his truths to Thy holy one. You have given his manifest 07ie inasmuch as he is established by his appointment; you have given a follower of that man, who said unto his father and to his mother I have not seen thee ; neither did he ac- knowledge his brethren, nor knew his own children. He ob- served the word of the Lord, and kejJt His covenant. The people tvill tell of his ivisdom. 12. Such was the man's life, such his heritage, such his conversation, such his succession. While yet a boy he entered a monastery, and though shut up in a narrow cell in Achaia, yet by grace he traversed the spaces of many countries. The people of Macedonia besought that he might be their Bishop, the priesthood elected him to that office, that where the faith had before been maimed*^ by the Bishop, there afterwards the solid foundations of the faith might be established by the Bishop. 13. None other did his disciple imitate, who also him- self said unto his father and to his mother I have not seen thee. He saw them not with affection, he saw them not with desii'C, and he knew not his brethren, because he de- sired to know the Lord. He observed also the word of the Lord and kept His covenant, and will ever offer sacri- ' The Benedictine text here reads ' olaiidebatur.' Several MSS, as the editors mention in a note, have ' clau- debat.' They themselves suggest 'claudicabat.' But 'claudebat' really gives the same meaning, and there seems little doubt that it is the true reading. It comes from claudeo or chiudo, (for botli forms are to be found,) meaning ' to be lame,' * to halt.' It occurs three times in Cicero. He is reminded of his re.'^ponsibility. 85 fice upon His altar. Bless, O Lord, his faith, his lioliness, to the his assiduity. Let Thy blessing descend upon his head Macedonia and upon his neck. Let him be honourable among his ^^™V. brethren^ let him be as the leader of the herd. Let him ' ' sift the hearts of his enemies, let him soothe the minds of the saints, and let the judgement of Thy priests flourish in him as a lily. Brethren, farewell, and love me, as I love you. LETTER XVL a.d.383. This letter Is addressed to Anysius, immediately on his election as successor to Acholius, in answer apparently to one from Anjsius, which accompanied that from the Bishops of Macedonia, and announced his appointment. He speaks of the responsibility of succeeding' so zealous a Bishop as Acholius, whom he praises in enthusiastic terms, and prays that God may malve him a worthy successor in every way. BISHOP AMBROSE TO HIS BROTHER ANYSIUS. 1. I HAVE been for some time sure of what I now read for the first time, and I know well by his merits him whom my eyes have not seen. I grieve that the one event should have happened, I rejoice that the other has ensued; I should have wished that the one had not happened in my lifetime, but it was my hope that after the death of that holy man this alone would ensue, as it ought. So now we have you, once the disciple, now the successor of Acholius of blessed memory, the inheritor alike of his rank and of his grace. This is a great merit, my brother. I congratulate you that there was not a moment's doubt who should be the successor of so great a man. It is a great task too, my brother, to have taken upon you the burden of so great a name, a name of such weight, of such a scale. In you we look for Acholius, and as he was in your affec- tions, so in your ministry is required a copy of his virtue, of his holy life, his vigorous mind in that decrepit body. 2. I have seen him, I confess : my seeing him is due to his merits : I saw him in such sort in the body as to believe 86 The energy and zeal of Acliolius. IiETT.16. him to be out of the body: I saw the image of him who, 2 Cor. knowing not whether it was in the body or out of the body, saw himself transported to Paradise. With such rapid speed had he traversed every region, Constantinople, Achaia, Epirus, and Italy, that younger men could not keep pace with him. Men of stronger bodies yielded to him, know- ing that he was free from the shackles of the body, so that he used it more as a covering than as an instrument, at all events that it was his slave not his helpmate, for he had so trained his body that he crucified the world in it, and himself to the world. 3. Blessed is the Lord, and blessed was His youth which He passed in the tabernacle of the God of Jacob, abiding in a monastery, in which, when sought after by His parents S. Matt, and relations He said. Who is My mother, and who are '^"' ■ My brethren ? I know not father, nor mother, nor bre- thren, save those who hear the Word of God, and do it. Blessed also were his maturer years, wherein he was elected to the chief priesthood, having given proof of his virtue by a long service. He came like David to restore 2 Chron. peace to the people. He came like that ship bringing with ^^' ' him spiritual treasure, and cedar wood, and precious stones, Ps. Ixviii. and those silver ivings of a dove, with which, lying in the midst of the lots, she slept the sleep of tranquillity and peace. 4. For even the sleep of the saints is operative, as it is Cant. V. written, / sleep, but my heart waketh, and as holy Jacob (jen. saw in sleep divine mysteries, which waking he saw not, xxviii.13. even a passage opened for the saints between earth and heaven, and the Lord regarding him and promising to him the possession of that land. Thus by a brief sleep he at- tained that which his successors afterwards won by great toil. The sleep of the saints is free from all bodily plea- sures, from all perturbation of mind, it brings tranquillity to the mind and peace to the soul, so that, freed from the fetters of the body, it raises itself aloft, and is united to Christ. 5. This sleep is the life of the saints, the life which holy Acholius lived, whose old age was also blest. That old age is truly venerable which is hoary not with gray hairs An unspotted life the true old age. 87 but in good deeds ; for those hoar hairs are reverent which to belong to the soul, whose works and thoughts are, as it were, white and shining. For what is true old age, but Wisd. that unspotted life, which lasts not for days or months but for ages, whose continuance is without end, whose length of years is without weakness ? For the longer it lives the stronger it waxes ; the longer its life lasts the more vigor- ously does it grow unto a perfect man. 6. May God then approve you his successor not only in honor but also in conversation, and may He deign to es- tablish you in His highest grace, that the people may flock to you also, and you may say often, Who are these that fly ^^^- ^^- ^^ as a cloud, and as the doves ivith their young ? Let them come also as the ships of Tarshish, and take in corn which 2 Chron. • ix 21 the true Solomon gives, even twenty measures of wheat. Let them receive the oil and wisdom of Solomon, and let there be peace between thee and thy people, and keep thou the covenant of peace. Brother, farewell : love me, for I too love you. LETTER XVIL a.d.384. This letter was addressed to the Emperor Valentinian the 2ud at the time when a deputation from the Senate at Rome, headed by Symmachus, were seeking to obtain from liim the restoration of the statue and altar of Victory. The facts relating' to this statue form so important a page in the history of the gradual suppression of paganism in the Empire, tliat it may be well to give a brief outline of tliem, especially as this and the following letter, and the ' Memorial of Symmachus ' which accompanies tliem, contain several allusions to them. Constantius 2nd, son of Constantine, when at Rome in 356 A.D., ordered the statue of Victory which stood in the senate-house, 'a majestic female standing on a globe, with flowing garments, expanded wings, and a crown of laurel in her outstretched hand ' (Gibbon, ch. xxviii.) and the altar which stood before it, at wliich the senators were sworn, to be removed, as an offence to the Christians. The altar was restored by Julian, along with the other disused symbols and rites of paganism. It was tolerated by Valentinian 1st, who probably did not venture at once to overthrow Julian's work, (see Memorial of Symmachus § 7, 8) though S. Ambrose (Lett. xvii. § 16) rhetorically represents him as pleading that he was not aware of its being there, and that no one had complained to him of its presence. It was once more removed by Gratian, (see Lett. 88 A Chj'istian Emperor God's soldier, Lett. 17. ^*^^"- § ^^) The pagan party in the Senate then made great efforts to procure its restoration. Gibbon (ch. xxviii. note 13.) enumerates four suc- cessive deputations sent by them with tliis object, ' the first, A.l). 382, to Gratian, who refused them audience, the second, A.D. 384, to Valentinian, the third, A.U. 388, to Tlieodosius, the fourtli, A.D. 392, to Valentinian.' The two letters of S. Ambrose and the Memorial of Symniachus refer to the second of these deputations. In this first one he presses on the Em- peror his duty and responsibility as a Christian Emperor, urges that the heathens have deprived themselves of any equitable claim by their persecu- tion of the Christians in former times ; asserts that the petition is only that of a minority of the Senate, just as had been the case years before, when they applied to Gratian. He tlien asks for a copy of the Memorial, in order to answer it in full, and warns Valentinian that he will find no Bishop to ad- mit him to any share in Christian worship if he inflicts this insult on their faith, and reminds him of his brother and father, who would rise from the grave to reproach him. Though called Letters, these two documents are rather state-papers. S.Am- brose himself in the latter speaks of the former as a ' libellus,' the term usually applied to petitions or memorials. BISHOP AMBROSE TO THE MOST BLESSED PRINCE AND CHRISTIAN EMPEROR VALENTINIAN. 1. As all who are under the dominion of Rome are en- listed to serve you, the emperors and kings of the earth, so you yourselves are enlisted to serve Almighty God and our holy Faith. For safety cannot be unperilled, save when every man is a sincere worshipper of the true God, the God of the Christians, who governs all things ; for He is the only true God, and is to be worshipped by the in- Ps. xcvi. most spirit. As for all the gods of the heathen, they are but idols, as the Scripture saith. 2. Now he that is the soldier of this, the true God, and worships Him in his inmost spirit, offers to Him no insin- cere or lukewarm service, but a zealous faith and devotion. At any rate no one ought to give his consent to the wor- ship of idols and the observance of profane ceremonies. For no man can deceive God, before Whom all the secrets of the heart are manifest. 3. Seeing then, most Christian Emperor, that not only faith, but the very zeal and care and devotion of faith, is due from you to God, 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 Gentiles, and to and must not aid His enemies. 89 bestow money for the purposes of profane sacrifices. For "^^ 1111 -1 VALEN- if you give what has long been appropriated to the em- tinian peror's privy purse or the city treasury % you will seem to be giving out of what is your own rather than refunding to others w'hat belongs to them. 4. The men who now complain of their losses are those who never sj^ared our blood, and have even laid in ruins the very structures of our Churches. The men who ask for privileges are they who denied to us by the late law of Julian '' the common right of speaking and teaching, privi- leges too Avhereby even Christians have often been deceived, for by these means they sought to entrap some persons, either unawares or else by the desire to avoid the burthen of public duties. And since all men have not courage, many even under Christian Emperors have lapsed. 5. Even had these things never been repeated, I could have proved that your authority ought to have abolished them, but now that they have been severally forbidden by many previous Emperors and abolished at Rome in the in- terests of the true Faith by your Majesty's brother Gratian of illustrious memory, and abolished by a formal rescript, do not, I beseech you, pluck up again these Christian or- dinances, nor rescind your brother's injunctions. In civil matters, if ought is decreed, no man considers that it should be overthrown, and shall a religious precept be trampled on? 6. Let no man beguile your youth; if he be a heathen who asks this of you, let him not ensnare your mind in the bonds of his own superstition, rather his very zeal ought to admonish you with what ardour you ought to defend the true Faith, when he with all the warmth of truth de- fends falsehood. I myself urge you to shew deference to the merits of illustrious men ; but it is certain that God ought to be obeyed above all. •* ' fisco vel arcae.' The ' fiscus,' or sometimes, when distinguished from imperial treasmy, received whatever it, as liere, it signifies the city funds, was assigned to the Emperor indivi- which were distinct from both. dually,as distinguished from the 'aera- •> JuHan's edict,forbiddingtheChris- rium,' whidi received what belonged tians to teacli in the schools of gi-am- to the senate, as representing the old mar and rhetoric, is mentioned with respiibUca : ' area ' is sometimes used disapproval by Gibbon ch. xxiii, in late writers as equivalent to 'fiscus,' 90 // ivould be a wrong even for an heathen emperor Lett. 17. 7. When we have to consult on military matters we should look for the opinion of one who is versed in war, and follow his counsel ; when we treat of religion God is to be considered. No man is injured by Almighty God being preferred before him. He may keep his own opinion, you do not constrain any man to worship against his will, and your Majesty ought to have the same liberty, and every one should be content to be unable to extort from the Emperor, what it would be a hardship for the Emperor to desire to extort from him. The very heathen are wont to be displeased by a double-minded man, for every man ought boldly to defend the faith of his own heart, and to maintain his purpose. 8. But if any who call themselves Christians conceive that you should make such a decree, let not bare words affect your mind, let not idle names deceive you. Who- ever persuades to this, or decrees it, offers sacrifice to the gods. Yet it is more tolerable that one should sacrifice than that all should fall. Here the whole Senate of Chris- tians is in danger. 9. If at the present day, (which God forbid) an heathen Emperor were to erect an altar to false gods, and compel the Christians to assemble there, in order for them to be present at the sacrifice, so that the breath and mouth of the faithful might be tainted with ashes from the altar, with sparks from the sacrilege, with smoke from the pile, and should force them to vote in a house in which the members were sworn at the altar of an idol, (for on this account it is that they maintain that an altar should be set up, namely, that every one should consult for the public weal, under the obligation of what they consider its sanctity, although the majority of the Senate now consists of Christians,) if this, I say, were the case. Christians would consider them- selves persecuted, if they were compelled by such an alter- native to come to the assembly, and indeed it is often by violence that they are compelled to come : shall Christians then in your reign be compelled to swear on the altar? What is an oath, but an acknowledgement of the divine power of him whom you call upon to attest your truthful- ness ? Is it in your reign that the request and demand is VALEN- TINIAN to force Christians to take part in heathen rites. 91 made, that you bid an altar to be erected, and money ex- to pended on profane sacrifices? 10. But this cannot be decreed without sacrilege, and so I beg you not to decree or order it, nor to subscribe any such decree. I appeal to your faith as a minister of Christ ; all the Bishops would have appealed with me, 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 Senate, been so sudden and incredible. But let it not be said that the Senate have petitioned for this ; a few heathen have usurped the name of all. For nearly two years ago on an attempt of this kind, holy Damasus the Bishop of the Roman Church, chosen by the judgment of God, sent me a document which the Christian senators in large numbers had presented, declaring that they gave no commission of the sort, that they did not agree or consent to such petitions of the heathen, and they threatened that they would not come either publicly or privately to the Senate if such a decree was made. Is it worthy of your reign, that is of a Christian reign, that Christian senators should be deprived of their dignity, that the profane wishes of the heathen may be carried into effect ? This docu- ment I sent to your Majesty's brother % and it proves that the Senate gave no commission to the deputies about the expenses of superstition. 11. But perhaps it may be said. Why then were they not present in the Senate, when these things were brought forward? They say plainly enough what they wish, by not being present ; they have said enough in addressing your Majesty. 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 approve, or of main- taining your own opinion, should deprive private men at Rome of the right of resistance. 12. Remembering then the commission so lately laid upon me, I again appeal your own faith, I appeal to your own sentiments, not to give your answer in accordance with this heathen petition, or sign your name to such an answer, for it would be sacrilegious. Consult him who ' i. e. his half brother Gratian. 92 The Church rejects those who aid Idolatry. Lett. 17. is your Excellency's father, the Emperor Theodosius, to whom you have been wont to refer in all causes of impor- tance ; and nothing can be graver than religion, more ex- alted than faith. 13. Were this a civil matter, the right of reply would be reserved for the opposing party : it is a matter of religion, and I, as Bishop, appeal to you, I request to be furnished with a copy of the Memorial which has been sent, that I may answer more at large ; and so let your Majesty's father be consulted on the whole matter and vouchsafe a gracious answer. Assuredly should the decree be different, we as Bishops cannot quietly permit and connive at it ; it will in- deed be in your power to come to the Church, but there you will either not find a priest, or you will find one pur- posed to resist. 14. What answer will you give to the priest when he says to you, ' the Church seeks not your gifts, because you have adorned the heathen temples with gifts ; the Altar of Christ rejects your gifts, because you have erected altars to idols, for it was your word, your hand, your signature, your act : the Lord Jesus refuses and repels your service, S. Luke because you have served idols, for He has said to you. Ye ^^^' ' cannot serve two masters ? The Virgins dedicated to God enjoy no privileges from you, and do the vestal Virgins claim them ? What do you want of the priests of God, when you have preferred to them the profane petitions of the heathen ? We cannot enter into fellowship with the errors of others.' 15. What will you answer to this charge ? That it is a boyish error ? Every age is perfect in Christ, and fulfilled with God. No childhood in faith can be admitted ; for chil- dren confronted with their persecutors have boldly con- fessed Christ. 16. What answer will you make to your brother ? Will he not say to you, ' I would not believe myself conquered, for I left you Emperor, I regretted not to die, because you were my successor, I grieved not that I was withdrawn from power, because I believed that my edicts, specially those concerning religion, would continue for ever. These were the memorials of piety and virtue which I had erected. VALEN- TINIAN His father and brother would rise up to reprove him. 93 these trophies of victory over the world, these the spoils to of the devil, of the adversary of all, which I had offered up, and in which lies eternal victory. What more could an enemy have deprived me of? You have abrogated my de- crees ; an act which even he who took up arms against me*^ has not yet committed. Now am I pierced with a more deadly weapon, in that my brother has annulled my ordi- nances. Your acts tend to the injury of my better part, for while the one destroys my body the other destroys my good name. Now are my laws repealed, repealed too (which makes it more painful) by your adherents and by mine ; that very thing which even my enemies had praised in me is repealed. If you have willingly acquiesced, you have condemned the Faith which I held, if you have yielded reluctantly, you have betrayed your own. And so, what is a still heavier calamity, I incur danger in your j^erson also.' 17. What answer will you make to your father % who with still greater grief will address you, saying : * You have judged very wrongly of me, my son, in supposing that I could have winked at the heathen. No man ever informed me that there was an altar in the Roman Senate house ^; never could I have believed such a crime as that heathen sacrifices should be pei-formed in that common council of Christians and heathens, that is to say, that the heathen should triumph in the presence of Christians, and Chris- tians should be compelled against their wills to be present at sacrifices. Many and various were the crimes com- mitted during my reign, those that were discovered I pu- nished, and if any man escaped unnoticed, is it just to say that I approved that which no one informed me of? You have judged most wrongly of me, if you suppose that a foreign superstition and not my own faith preserved to me the empire.' 18. Whei'efore, your Majesty, seeing that if you make ^ \. e. Maxinius. was almost constantly occnpied with •= Valentinian the^lst. wars on the frontiers of the empire, f This is sometimes represented as andit does not appear from his life that an exaggerated piece of rhetoric on he was ever at Rome during his reign. S. Ambrose's part, not to be regarded Milan, not Rome, was the chief seat of as representing a real truth : but it the Western Emperors at this time, may very well do so, for Valentinian when they were not with their armies. 94 Symmachtis presents the appeal of the Senate, MEMORIAL any such decree, you will injure, first God, and next your father and brother, I beseech you to do that which you know will be profitable to your salvation in the sight of God. THE MEMORIAL OF SYMMACHUS, PREFECT OF THE CITY. The occasion on which this Memorial was presented is stated in the introduc- tion to tlie last letter. It is addi-essed formally to the three Emperors Valentinian, Theodosius, and Arcadius, but really to Valentinian only, who was at that time sole Emperor of the West. Symmachus was the leading- orator and scholar of his day, and his plea is composed with much skill and vigour. Gibbon (ch. xxviii.) expresses hearty admiration of the caution with which he ' avoids ev ery topic which might appear to reflect on the religion of his sovereign, and artfully draws his arguments from the schools of rhetoric rather than from those of philosophy,' and gives a sum- mary of its contents in a tone of keen appreciation, as might be expected. We may allow, with Cave (Life of S. Ambrose 3, 3.) that ' it was the best plea the cause would bear.' 1. As soon as the honourable Senate, ever faithful to your Majesty, learnt that offences were made amenable to law, and that the character of past times was being redeemed by pious governors, it hastened to follow the precedent of better times, and give utterance to its long repressed grief, and commissioned me once more to be the spokesman of its complaints, for I was before refused ac- cess to the deceased Emperor by evil men, because other- wise justice could never have failed me, most noble Em- perors Valentinian, Theodosius and Arcadius, victorious and triumphant, ever illustrious. 2. Filling then a twofold office, as your Prefect I re- port the proceedings of the Senate % as the envoy of the citizens I offer to your favourable notice their requests. Here is no opposition of wills. Men have ceased to be- lieve that disagreement proves their superiority in courtly zeal. To be loved, to be the object of respect and affec- tion is more than sovereignty. Who could suffer private contests to injure the commonwealth ? Justly does the » The Praefectus Urbi at this time transactions of the Senate,' and also ' was regarded as the direct represen- was ' the medium through which the tative of the Emperor,' and, among Emperors received the petitions and other duties, ' he had every month to presents from their capital.' Diet, of make a report to the Emperor of the Ant. sub voc. SYMMA- CHUS Urges the claims of Vidonj. 95 Senate assail those who prefer their own power to the of honour of the prince. 3. It is our duty to be watchful for your Majesties. The very glory of this present time makes it the more fit- ting that we should maintain the customs of our ancestors, the laws and destinies of our country ; for it conduces to this glory that you should know it is not in your power to do anything contrary to the pi'actice of your parents. We ask the restoration of that state of religion under which the Republic has so long prospered. Let the Emperors of either sect and either opinion be counted up ; a late Emperor observed the rites of his ancestors, his successor did not abolish them. If the religion of older times is no precedent, let the connivance of the last Emperors '^ be so. 4. Who is so friendly with the barbarians as not to re- quire an altar of Victory ? Hereafter we must be cautious, and avoid a display of such things. But let at least that honour be paid to the name which is denied to the Divinity"^. Your fame owes much, and will owe still more, to Victory. Let those detest this power, who were never aided by it, but do you not desert a patronage which favours your triumphs. Vows are due to this power from every man, let no one deny that a power is to be venerated which he owns is to be desired. 5. But even if it were wrong to avoid this omen, at least the ornaments of the Senate-house ought to have been spared. Permit us, I beseech you, to transmit in our old age to our posterity what we ourselves received when boys. Great is the love of custom. And deservedly was the act of the deified Constantius of short duration. You ought to avoid all precedents which you know to have thus been reversed. We are solicitous for the endurance of your name and glory, and that a future age may find nothing to amend. 6. Where shall we swear to observe your laws and sta- tutes ? by what sanction shall the deceitful mind be de- terred from bearing false witness ? All places indeed are full of God, nor is there any spot where the perjured can ^ By the 'late emperor' is meant Valentinian the 1st and Valens. Julian ; ' liis successor ' is Valentinian '' There is a play here on the words the 1st, and the 'last Emperors' are ' nomen ' and ' numen.' 96 Const atitius' act a warning not a precedent. MEMORIAL be safe, but it is of ei*eat efficacy in restraining crime to feel that we are in the presence of sacred things. That altar binds together the concord of all, that altar appeals to the faith of each man, nor does any thing give more weight to our decrees than that all our decisions are sanc- tioned, so to speak, by an oath. A door will thus be opened to perjury, and this is to be apjiroved of by the illustrious Emperors, allegiance to whom is guarded by a public oath ! 7. But Constantius, of sacred memory, is said to have done the same thing. Be it so, let us then imitate his other actions, feeling sure that had any one committed this error before his time, he would never have fallen into it. For the fall of one is a warning to his successor, and the censure of a previous example causes amendment. It was allowable for this predecessor of your Majesties to in- cur offence in a novel matter, but how can the same excuse avail us, if we imitate that which we know was disap- proved ? 8. Will your Majesties listen to other acts of this same Emperor more worthy of your imitation ? He left uncur- tailed the privileges of the sacred virgins, he filled the priestly office with men of noble birth, he allowed the cost of the Roman ceremonies, and following the joyful Senate through all the streets of the eternal city, he beheld with serene countenance the temples, reading the names of the gods inscribed on their pediments, he enquired after the origin of the sacred edifices, and admired their founders. Although he himself professed another religion he main- tained the ancient one for the Empire ; for every man has his own customs, his own rites. The Divine mind has dis- tributed to cities various guardians and various ceremonies. As each man that is born receives a soul, so do nations receive a genius who guards their destiny. Here the proof from utility comes in, which is our best voucher with re- gard to the Deity. For since our reason is in the dark, what better knowledge of the gods can we have than from the record and evidence of prosperity ? And if a long course of years give their sanction to a religion, Ave ought to keep faith with so many centuries, and to follow our SYMMA- CHUS Rome appeals in behalf of her deities. 97 parents, as they followed with success those who founded op them. 9. Let us suppose Rome herself to approach, and ad- dress you in these terms : * Excellent Emperors, Fathers of your country, respect these years to which pious rites have conducted me. Let me use the ancient ceremonies, for I do not repent of them. Let me live in my own way, for I am free. This worship reduced the world under my laws ; these sacred rites repulsed Hannibal from the walls, and the Gauls from the Capitol. Am I reserved for this, to be censured in my old age ? I am not unwilling to consider the proposed decree, and yet late and ignominious is the reformation of old age.' 10. We pray therefore for a respite for the gods of our fathers and our native gods*^. That which all venerate should in fairness be accounted as one. We look on the same stars, the heaven is common to us all, the same world surrounds us. What matters it by what arts each of us seeks for truth ? We cannot arrive by one and the same path at so great a secret ; but this discussion belongs ra- ther to persons at their ease, it is prayers not arguments which we now offer. 11. What advantage accrues to your treasury from the abolition of the privilege of the Vestal virgins? Shall that be denied under princes the most munificent which the most parsimonious have granted ? Their sole honour con- sists in their wages, so to speak, of chastity. As their fillets adorn their heads, so is it esteemed by them an honour to be free to devote themselves to the ministry of sacrifices. It is but the bare name of exemption which they ask, for their poverty exonerates them from any payment. So that he who reduces their means, contributes to their praise, for virginity dedicated to the public welfare is meritorious in proportion as it is without reward. 12. Far be such gains from the purity of your treasury. The exchequer of good princes should be replenished by d Symmachus is thinking of Virgil's The Di patrii are explained as being invocation, those brought by .^neas into Italy, J)i patrii, Indigetes,etRomule,Ves- Incligetes tliose native to the soil of taque Mater, &c, Italy. Georg. i, 498, H 98 A plea for the Vestal Virgins. MEMORIAL the spoils of enemies^, not by the losses of ministers of re- ligion. And is the gain any compensation for the odium ? Those whose ancient resources are cut off only feel it the more acutely in that you are free from the charge of ava- rice. For under Emperors wlio keep their hands from other men's goods and check desire what does not excite the cupidity of the spoiler must be taken solely with a view of injuring the person robbed. 13. The Imperial Exchequer retains also lands bequeath- ed by the will of dying persons to the sacred virgins and priests. I implore you, as Priests of justice, to restore to the sacred functionaries of your city the right of inherit- ance. Let men dictate their wills in peace, knowing that under equitable princes their bequests will be undistu.rbed. Men are wont to take pleasure in this securit)'', and I would have you sympathise with them, for the precedent lately set has begun to harass them on their death-beds. Shall it be said that the religion of Rome appertains not to Roman laws ? What name shall we give to the taking away of legacies which no law no casualty has made void ? Freedmen may take legacies, slaves are allowed® a due lati- tude of bequeathing by will, only the noble virgins and ministers of sacred rites are excluded from inheriting lands devised to them. What advantage is it to dedicate one's virginity to the public safety, and to support the immorta- lity of the empire with heavenly protection, to conciliate friendly powers to your arms and eagles, to take upon one- self vows salutary for all, and to refrain from commerce with mankind in general ? Slavery then is a happier con- dition, whose service is given to men. It is the state which is wronged, whose interest it never is to be ungrateful. 14. Let me not be supposed to be defending the cause of the ancient religions only ; from acts of this kind all the calamities of the Roman nation have arisen. The laws of our ancestors provided for the Vestal virgins and the ministers of the gods a moderate maintenance and just pri- vileges. This gift was preserved inviolate till the time of the degenerate moneychangers, who diverted the mainten- * In strict law a slave's peculium was the property of his owner, but custom had allowed it to be regarded as his own property. SYMMA- CHUS A late famine due to neglect of the gods. 99 ance of sacred chastity into a fund for the payment of base of porters. A public famine ensued on this act, and a bad harvest disappointed the hopes of all the provinces. The soil was not here in fault, we ascribe no influence to the stars, no mildew blighted the crops, nor did tares choke the corn, it was sacrilege which rendered the year barren, for it was necessary that all should lose that which they had denied to religion. 15. By all means, if there is any instance of such an evil, let us attribute this famine to the effect of the seasons. An unhealthy wind has caused this blight, and so life is supported by means of shrubs and leaves, and the peasants in their want have had resource once more to the oaks of Dodona ^ When did the provinces suffer such a calamity, so long as the ministers of religion were supported by the public bounty? When were oaks shaken for the food of man, when were roots dug up, when were opposite regions of the earth cursed with sterility, so long as provisions were furnished in common to the people and to the sacred virgins ? The produce of the earth was blessed by its sup- port of the priests, and thus the gift was rather in the na- ture of a safeguard than of a largess. Can it be doubted that the gift was for the common benefit, now that a gene- ral scarcity has attended its discontinuance ? 16. But it may be said that public aid is rightly refused to the cost of an alien religion. Far be it from good rulers to suppose that what has been bestowed from the common stock on certain individuals is within the disposal of the Imperial treasury. For as the commonwealth consists of individuals, so that which comes from it becomes again the property of individuals. You govern all, but you preserve for each his own, and justice has more power with you than arbitrary will. Consult your own generous feelings, whe- ther that ought still to be deemed public property which has been conferred on others. Gifts once devoted to the honour of the city are placed out of the power of the donors, and that which originally was a free-gift becomes by usage and length of time a debt. Vain therefore is the fear which ' Another trace of Virgil: Cum jam glandes atque arbuta sacrae Deficerent silvte et victum Dodona negaret. Georg.i.l58. h2 100 He invokes their blessiny on the Emperors. Lett. 18. they would impress upon your minds who assert that un- less you incur the odium of withdrawing the gift you share the responsibility of the donors of it. 17. May the unseen patrons of all sects be propitious to your Majesties, and may those in particular who of old assisted your ancestors, aid you and be worshipped by us. We ask for that religious condition which preserved the empire to your Majesties' father", and blessed him with lawful heirs. That venerable sire. beholds from his starry seat the tears of the priests, and feels himself censured by the infraction of that custom which he readily observed. 18. I beg you also to amend for your departed brother what he did by the advice of others, to cover the act by which he unknowingly offended the Senate. For it is cer- tain that the reason why the embassage was refused admit- tance was, to prevent the decision of the state from reach- ing him. It is due to the credit of past times to abolish without hesitation that which has been found not to have been the doing of the Emperor. A.D.38J. LETTER XVIII. This is S. Ambrose's answer to the Memorial of Symmaclius which precedes it. In it he repHes in detail to the arguments which Symmachus had ad- vanced, and meets him on his own ground. It is to be remembered in forming an estimate of it, that it is simply a state paper, adopting both the style and method natural to such a document. That it is over rhetorical for our taste may at once be allowed, for that is the character of the litera- ture of the time generally ; that it is not so perfect a specimen of the style, regarded merely as a piece of argument, as the document to which it replies, may be granted without disparagement to S. Ambrose, for Sym- machus " stood foremost among his contemporaries as a scholar, a states- man, and an orator." (Diet, of Biog. sub voc.) But he fairly meets and refutes Symmachus' arguments, and his retort of his adversary's personifi- cation of Rome is happy and telling. The earlier portion is more vigorous than the latter, which is overwrought, especially in the argument against maintaining things as they were. The abundance of allusions to, and quo- tations of, Virgil are characteristic of the age, and evidences of S. Ambrose's early training in the education of a Roman of high birth and rank. BValentinian the 1st, as Symmachus sents as having availed to win the mentions above, had tolerated the special favour of the gods, heathen rites, and this he here repre- Arguments, not language, to he considered. 101 BISHOP AMBROSE TO THE MOST BLESSED PRINCE AND TO VALEN- GRACIOUS EMPERORj HIS MAJESTY VALENTINIAN. tinian The honourable ^ Symmachus, Prefect of the city, having memorialised your Majesty that the altar, which had been removed from the Senate-house at Rome, ought to be re- stored to its place, and your Majesty, whose years of non- age and inexperience are yet unfulfilled, though a veteran in the power of faith, not having sanctioned the prayer of the heathen, I also as soon as I heard of it presented a petition, in which, though it embraced all that seemed necessary to be said, I requested that a copy of the Memo- rial might be furnished to me. 2. Now therefore, not as doubting your faith, but as providing for the future, and assured of a righteous judge- ment, I will reply to the allegations of the Memorial, making this one request, that you will not look for ele- gance of phrases but force of facts. For as Holy Scripture teaches us, the tongue of learned and wise men is golden, and endowed with highly-decked words, and glittering with splendid elegance as with the brightness of some rich colour, and so captivates and dazzles the eyes of the mind with a shew of beauty. But this gold, if closely handled, may pass current outwardly, but within is base metal. Consider well, I beseech you, and sift the sect of the Heathens ; their professions are grand and lofty, but what they espouse is degenerate and effete, they talk of God but worship idols. 3. The propositions of the honourable Prefect of the city, to which he attaches weight, are these, that Rome (as he asserts) seeks the restoration of her ancient rites, and that stipends are to be assigned to her priests and Vestal virgins, and that it was owing to these being withheld that a general famine has ensued. 4. According to his first proposition, Rome utters a mournful complaint, wanting back (as he asserts) her ancient ceremonies. These sacred rites, he says, repelled " This is an official title of honour, machus. The latter was applied to There were three ranks among those all senators : the other two were re- who held office under the Emperors, served for the higher offices of state. 1 lllustres. 2 Spectabiles, 3 Clarissimi, See Gibbon, ch. xvii. which is the one here applied to Sym- 102 History refutes the claims of the gods. Lett. 18. Hannibal from the walls, the Gauls from the Capitol. But even here, in blazoning the efficacy of these rites, he be- trays their weakness. According to this, Hannibal long insulted the Roman religion, and pvished his conquest to the very walls of the city, though the gods fought against him. Why did they for whom their gods fought, allow themselves to be besieged? 5. For why speak of the Gauls, whom the remnant of the Romans could not have prevented from entering the sanctuary of the Capitol, if the timid cackling of a goose had not betrayed them. These are the guardians of the Roman temples ! Where was Jupiter then? Did he speak in a goose ? 6. But why should I deny that their sacred rites fought for the Romans ? Yet Hannibal also worshipped the same gods. Let them choose therefore which they will. If these rites conquered in the Romans, they were vanquished in the Carthaginians, but if they were thus overcome in the case of the Carthaginians, neither did they profit the Romans. 7. Away then with this invidious complaint of the Ro- man j)eople ; Rome never dictated it. It is with other words that she addresses them : * Why do you daily deluge me with the useless gore of the innocent flocks ? The tro- phies of victory depend not on the limbs of cattle, but on the strength of warriors. It was by other powers that I subdued the world. Camillus was my soldier, who re- covered the standards which had been taken from the Capi- tol, and slew those who had captured the Tarpeian rock ; valour overthrew those against whom religion had not pre- vailed. Why should I name Regulus, who gave me even the services of his death ? Africanus gained his triumph not among the altars of the Capitol, but among Hannibal's ranks. Why do you produce to me the rites of our an- cestors ? I abhor the rites of the Neros. What shall I say of the two-month Emperors *', and the ends of princes knit on to their accession ? Or is it a thing unheard of, that •• He is referring apparently to reigns. Galba reigned nearly seven Galba, Otho, and Vitellius, but some- months, Otho three months, Vitellius what exaggerates the brevity of their nearly eight months. Rome repudiates Symmachus' appeal. 103 the barbarians should cross their frontiers ? Were those to men Christians, in whose miserable and unprecedented tinian fate, in the one case a captive Emperor, in the other a cap- tive world" proved the falsehood of the rites which pro- mised victory ? Was there then no altar of Victory ? I am ashamed of my downfall, the pale cheeks of age gather redness from that disgraceful bloodshed. I do not blush to be converted in my old age along with the whole world. It is surely true that no age is too late to learn. Let that old age blush which cannot improve itself. It is not the hoary head of years but of virtue which is venerable. It Wisd. \v, is no disgrace to pass to better things. This alone had I ^' in common with the barbarians that of old I knew not God. Your sacrifice is a rite of sprinkling yourselves with the blood of beasts. Why do you look for the voice of God in dead beasts ? Come and learn here on earth a heavenly warfare ; we live here, but our warfare is above. Let God Himself, the Creator, teach me the mystery of heaven, not man who knew not himself. Whom should I believe about God, sooner than God Himself ? How can I believe you, who confess that you know not what you worship?' 8. By a single path, he saj^s, we cannot arrive at so great a secret. What you are ignorant of, that we have learnt by the voice of God ; what you seek after by faint surmises, that we are assured of by the very Wisdom and Truth of God. Our customs therefore and yours do not agree. You ask the Emperors to grant peace to your gods, we pray for peace for the Emperors themselves from Christ. You worship the works of your own hands, we think it sacri- lege that any thing which can be made should be called God. God wills not to be worshipped under the form of stones. Nay, your very philosophers have ridiculed this. 9. But if you are led to deny that Christ is God, because you cannot believe that He died, (for you are ignorant how that this was the death not of His Godhead but of His <= The captive Emperor is Valerian, explained by a sentence of Gibbon, who, A.D. 260, was taken prisoner by (ch. xi. inlt.) ' Under the deplorable Sapor king of Persia, and treated with reigns of Valerian and Gallienus, the the utmost indignity. The other is empire was oppressed and almost de- liis son Gallienus, and S. Ambrose's stroyed by the soldiers, the tyrants, expression with regard to him may be and the barbarians.' 104 Christian endurance compared with heathen. Lett. 18. flesh, whereby it comes to pass that none of the faithful shall die,) how inconsistent are you, who insult by way of worshijD, and disparage by way of honour. You consider your god to be a block of wood ; what an insulting kind of reverence ! You believe not that Christ could die ; what a respectful kind of unbelief! 10. But, he says, the ancient altars and images ought to be restored, and the temples adorned as of old. This re- quest ought to be made to one who shares the superstition ; a Christian Emperor has learned to honour the altar of Christ alone. Why do they compel pious hands and faith- ful lips to minister to their sacrilege ? Let the voice of our Emperor speak of Christ alone, let him declare Him ^*"?^- only Whom in heart he believes, for the kingh heart is in the Hand of God. Did ever heathen Emperor raise an altar to God ? In demanding a restoration of ancient things they remind us what reverence Christian Emperors ought to pay to the Religion which they profess, since hea- then ones paid the utmost to their own superstitions. 11. Long since was our beginning, and now they follow us whom they shut out. We glory in shedding our blood, a trifling expense disturbs them. We consider such things a victory, they esteem them an injury. Never did they confer a greater favour on us than when they commanded Christians to be scourged, and proscribed and slain. Re- ligion made into a reward what unbelief intended for a punishment. Behold their magnanimity ! TFe have grown by wrongs, by want, by punishment ; t/iey find that without money their ceremonies cannot be maintained. 12. Let the Vestal virgins, he says, enjoy their privi- leges. It is for those to say this, who cannot believe in gratuitous virginity, it is for them to allure by profit who distrust virtue. But how many virgins have their promised rewards obtained them ? They have barely seven Vestals. Such is the whole number whom the veiled and filleted head, the dye of the purple vest, the pompous litter sur- rounded by attendants, high privileges, great gains, and a prescribed period of virginity, have collected. 13. Let them turn their mental and bodily eye to us, let them behold a people of chastity, an undefiled multitude, a VALEN- TINIAN Christian Virginity contrasted with heathen. 105 virgin assembly. No fillets to adorn their heads, but a veil to of common use though dignified by chastity ; the blandish- ments of beauty not curiously sought out, but cast aside; no purple trappings, no luxurious delicacies, but frequent fastings ; no privileges, no gains ; all things in short so ordered as to repress any affection in the very exercise of their functions. But in fact by this very exercise their af- fection to it is conciliated. Chastity is perfected by its own sacrifices. That is not virginity which is bought for money, not preserved for love of holiness ; that is not in- tegrity which is bid for at an auction by a pecuniary equi- valent, to last but for a time. The first triumph of chastity is to overcome the desire of wealth, for this desire is a temptation to modesty. But let us suppose that virginity ought to be supported by pecuniary bounty. In this case, what an abundance of gifts will overflow upon the Chris- tians ; what treasury will contain riches so great ? Or do they consider that it ought to be bestov/ed exclusively on the Vestal virgins ? Do not they, who claimed the whole under heathen Emperors, feel some shame in denying that under Christian Princes we ought to participate in the bounty ? 14. They complain also that public support is not given to their priests and ministers. What a storm of words is here ! To us on the other hand the privileges of inheriting private property'' is denied by recent laws, and no one complains ; we do not feel it to be an injury, for we grieve not at the loss. If a priest would claim the privilege of being exempt from the municipal ^ burthens, he must re- <■ S. Ambrose refers liere to a law with the power, many burdensome of Valentinian's, forbidding the Clergy and extensive duties, were laid upon fi'om receiving bequests from widows the curiales or decurions, as they were and unmarried females. It was ad- called. (See § 15.) Exemption from dressed to Damasus, Bishop of Rome, these had been granted first by Con- S. Ambrose's caution in de OflF. Min. stantine ; afterwards, as it was found 1, 20, 87, shews that control was that persons sought Holy Orders in needed. S. Jerome, speaking of this orderto evade civil duties, the privilege law says, ' I do not complain of the was restrained : and various changes law, but grieve that we have deserved were introduced by different Eniper- it.' ors. A full outline of the various laws « In the provincial towns the poll- is given in a learned note in Newman's tical power in the times of the Em- Fleury, vol. i. p. 162. where the text perors had passed into the hands of is speaking of S. Ambrose's Letter to the curia or provincial Senate ; and, Theodosius, (infr. Lett, xl.) where he 108 Christicm Priests too subject to restraint. Lett.18. linquish his paternal estate and all other property. How would the heathens press this ground of complaint, if they had it, that a priest must purchase the liberty of perform- ing his functions by the loss of his whole patrimony, and at the expense of all his private advantages must buy the right of ministering to the public, and while he claims to hold vigils for the public safety must console himself with the wages of domestic poverty ; for he does not sell service but purchase a favour. 15. Compare^ the two cases. You wish to exempt a Decurio, when the Church may not exempt a priest. Wills are made in favour of ministers of temples ; not even pro- fane persons, even of the lowest rank, nor of abandoned character, are excepted ; the clergy alone are excluded from the common privilege, by whom alone the general prayer for all men is offered, and the common office performed ; no legacy, even of grave widows, no donation is allowed. When no blame can attach to character, a fine is imposed on the office. The legacy which a Christian widow be- queaths to the minister of a temple is valid, that which she bequeaths to the ministers of God is invalid. This I have stated not by way of complaint, but that they may know how much I abstain from complaining of, for I would ra- ther we were losers in money than in grace. 16. But they report that gifts or legacies to the Church have not been taken away. Let them state who has snatched gifts from the temples, a loss which Christians have s suffered. Had this been done to the Gentiles, it would rather have been the requital than the infliction of a wrong. Is it now only that they make a plea of justice, put in a claim for equity ? Where was this sentiment, when, having despoiled all Christians of their goods, they grudged them the very breath of life, and debarred them from thai last burial-rite which was never before denied to any of the dead ? Those whom the heathen flung into it, the sea restored. This is a victory of faith, that they them- again complains of the same liardsliip. manifest emendation of ' conferet.' Tlie subject is also more fully dealt The transfer of two letters is a com- wltli by Bingham Antiq. B.V. ch. iii. men mistake of copyists. § 14 — 1(5. g This was the case in Julian's f ' Conferte' is here adopted as a reign, as may be seen in Theod. iii. 12. The j)lea of the famine ridiculed, 107 selv^es impugn the acts of their ancestors, in that they con- to demn their proceedings. But what consistency is there in t^^ian condemning the acts of those whose gifts they solicit ? 17. Yet no man has forbidden gifts to the temples, or legacies to the soothsayers ; their lands alone are taken away, because they did not use that religiously which they claimed on the plea of religion. If they avail themselves of our example why did they not copy our practice ? The Church possesses nothing but her faith. There are her rents, her revenues. The wealth of the Church is the sup- port of the poor. Let them count up how many prisoners the temples have ransomed, what support they have af- forded to the poor, to how many exiles they have minis- tered the means of life. Hence it is that they have been deprived of their lands, but not of their rights. 18. This is what has been done, and a public famine, as they assert, has avenged this grave impiety, that the pri- vate emoluments of the priests have been converted to the public service. For this cause they say it was that men sti'ipped branches of their bark, and moistened their faint- ing life with this wretched juice. For this cause they were obliged to substitute for corn the Chaonian acorn, and thrust back again to this wretched fare, the food of beasts, they shook the oaks and thus appeased their sore hunger in the woods. As if forsooth these were new prodigies on earth, which never occurred so long as heathen superstition prevailed over the world ! But in truth how often before this were the hopes of the greedy husbandmen frustrated by empty oat-stalks, while the blade of corn sought for in the furrows disappointed the race of peasants. 19. Why did the Greeks attribute oracles to their oaks, but that they fancied their sylvan fare was the gift of their heavenly religion ? Such are the gifts which they suppose to come from their gods. Who but heathen ever wor- shipped the trees of Dodona, bestowing honour on the sorry sustenance of the sacred grove ^ ? 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 gift. ^ The reading of all the other Edd. 'sacri nemoris' for 'agri nemorum' is here adopted, as yielding a clearer sense. 108 and refuted by the full harvest of the next year. Lett. 18, 20. But what equity were it, that because they are an- noyed at the refusal of sustenance to a few priests they should themselves refuse it to every one? in that case their vengeance is more severe than was the fault. But in truth the cause they assign is not adequate to produce so great infirmity of a failing world, as that, when the crops were green, the full grown hopes of the season should all at once perish. 21. Certain it is that many years ago the rights of the temples were abolished throughout the world, is it only now that it has occurred to the gods of the Gentiles to avenge their injuries ? Can it be said that the Nile failed to overflow his banks as usual, to avenge the losses of the priests of the City, when he did not do so to avenge his own priests ? 22. But supposing that in the past year it was the wrongs of their gods that were avenged, why are the same wrongs neglected in the present year? Now the country people do not pluck up and eat the roots of herbs, nor seek solace from the sylvan berry, nor gather their food from thorns ; but rejoicing in their successful labours they wonder at their own harvest, and their hopes fulfilled com- pensate for their fast, the earth having yielded us her pro- duce with interest. 23. Who then is so inexperienced on human affairs as to be amazed at the vicissitudes of the seasons ? And yet even last year we know that most provinces had an abun- dant harvest. What shall I say of Gaul which was more fertile than usual ? The Pannonias ' sold corn which they had not sown, and the second ^ Rhaetia learnt the dan- ger of her own fertility, for being used to security from her sterility, she drew down an enemy on herself by her abundance. Liguria and Venice are replenished by the fruits of autumn. So then the former year was not wither- ed by sacrilege, while the present has overflowed with the fruits of faith. Nor can they deny that the vineyards pro- ' Pannonia was at this time divided given to Vindelicia when separated into three provinces, viz. Pannonia again from Rhaetia proper, shortly Prima and Secunda, and Valeria Ri- before the time of (^onstantine : it pensis. had been united to it about the end of '' Rhaetia Secunda was the name the first century. Progress the laiv of all things. 109 duced an overflowing crop. Thus our harvest yielded its to produce with interest, and we enjoyed the benefits of a tinian more abundant vintage. 24. The last and most weighty topic remains ; as to whether your Majesties should restore those aids which have been profitable to yourselves, for he says, ' Let them defend you, and be worshipped by us.' This, most faith- ful Princes, we cannot endure ; that they should make it a taunt to us that they supplicate their gods in your name, and without your command commit an atrocious sacrilege, taking your connivance as consent. Let them keep their guardians to themselves, let these guardians, if they can, protect their own. But if they cannot protect those who worship them, how can they protect you who worship them not ? 25. Our ancestral rites, he says, should be preserved. But what if all things have become better ? The world it- self, which at first was compacted by the gathering toge- ther of the elemental seeds through the vast void, an un- consolidated sphere, or was obscured by the thick darkness of the yet unordered work, was it not afterwards endowed with the forms of things which constitute its beauty, and were not the heaven sea and earth distinguished from each other ? The earth rescued from dripping darkness was amazed at its new sun. In the beginning too the day shines not, but as time goes on it is bright and warm with the increase of light and heat. 26. The moon herself, which in the prophetic oracles represents the Church, when first she rises again, and re- pairs her monthly wanings, is hidden from us by darkness, but gradually she fills her horns, or completes them as she comes opposite to the sun, and gleams with a bright and glorious splendour. 27. In former days, the earth knew not how to be wrought into fruitfulness ; but afterwards when the careful husband- man began to till the fields, and to clothe the bare soil with vineyards, it was softened by this domestic culture, and put off its rugged nature. 28. So too the first season of the year itself, which has imparted a like habit to ourselves, is bare of produce, then. 110 Pagan Rome itself has admitted new rites. Lett. 18. as time goes on, it blossoms out in flowers soon to fade, and in the end finds its maturity in fruits ^ 29. So we, while young in age, experience an infancy of understanding, but as we grow in years lay aside the rude- ness of our faculties. 30. Let them say then that all things ought to have continued as at first ; that the world once covered with darkness is now displeasing because it shines with the beams of the sun. And how much better is it to have dis- pelled the darkness of the mind than that of the body, and that the beam of faith has shone forth than that of the sun. So then the early stages of the world as of all else have been unsettled, that the venerable age of hoary faith might follow. Let those who are affected by this find fault with the harvest too, because it ripens late ; or with the vintage, because it is in the fall of the year ; or with the olive, be- cause it is the latest of fruits. 31. So then our harvest too is the faith of the soul; the grace of the Church is the vintage of good works, which from the beginning of the world flourished in the saints, but in these last days is spread over the people ; to the intent that all might perceive that it is not into rude minds that the faith of Christ has insinuated itself, but these opinions which before prevailed being shaken off (for Avithout a contest there is no crown of victory) the truth was preferred according as is just. 32. If the old rites pleased, why did Rome adopt alien ones ? I pass over the covering of the ground with costly buildings, and shepherds' huts glittering with the gold of a degenerate age ™. Why, to speak of the very subject of their complaint, have they admitted in their rivalry the images of captured cities, and of conquered gods, and the foreign rites of an alien superstition ? Whence do they derive their precedent for Cybele washing her chariot in a ' Tie Reading ' Hilda g-i^nentium' ™ This passage seems suggested by is adopted from Ed. Rom. The pluase reminiscences of Virgil, the phrase occurs in Sallust Jug. 79, 6. ' Gignen- ' absconditam pretio liunnim' possibly tia' is used for plants, trees &c. The from Aen. iv, 211. urbem Exiguam clause 'quae nos' &c. is strange, but pretioposuit,while in the latter part S. probably refers to the torpidity of win- Ambrose perhaps had in his mind the ter, which is felt by man as well as by description of Evander's town in Aen. the lower creation. viii. See especially II. 347 — 366. VALEN- TINIAN A wrong to force Christians Senators 111 stream to counterfeit the Almo " ? Whence came the to Phrygian seers, and the deities of faithless Carthage ever hateful to Rome, her for instance, whom the Africans wor- ship as Ceelestis", and the Persians as Mitra, the greater part of the world as Venus, the same deity under different names. So also they have believed Victory to be a goddess, which is in truth a gift not a power, is bestowed and does not rule, comes by the aid of legions not by the power of religion. Great forsooth is the goddess whom the number of sol- diers claims, or the issue of the battle confers ! 33. And her altar they now ask to have set up in the Senate-house at Rome, that is to say, where a majority i' of Christians assemble. There are altars in all temples, an altar also in the temple of victories. Being pleased with numbers, they celebrate their sacrifices every where. But to insist on a sacrifice on this one altar, what is it but to insult over the Faith ? Is it to be borne that while a Gen- tile sacrifices Christians must attend ? Let their eyes, he says, drink in the smoke whether they will or no ; their ears the music ; their mouth the ashes ; their nostrils the incense ; and though they loathe it, let the embers of our " The story of Cybele being- brought Herodotus (Bk. i. ch. 105.) to the to Rome, and landing outside the city, Pha'nician goddess Astarte, or Asli- where the little stream of tlie Almo taroth. The same author also (B. i. joins the Tiber, is told at length by ch. 131.) identifies Aphrodite with the Ovid, Fast. iv. 250 — 348. In comme- Persian goddess Mitra, which however moration of the washing of the Statue is shewn by Prof. Rawlinson, ad loc, and sacred implements at the landing, to be an error, as Mithras is the sun- an annual ceremony was maintained, god of the Persians. The Temple of which seems to have been popular, from Venus Caelestis, or Astarte, at Car- the numerous allusions to it in later thage was very shortly after this time writers. See Lucan 1. 600, Martial converted into a Christian Church, as iii. 47. 2, Stat. Silv. v. 1. 222, Sil. recorded by Gibbon on the authority Ital. viii. 365, all quoted in Diet, of of Prosper. Aquitan. (ch. xxviii). Geogr. When the rites were per- p S. Ambrose's repeated assertions, formed away from Rome, the nearest that the Christians formed a majority river was conventionally made the in the Senate, are characterised by Almo for the time. It is I'emarkable writers unfavourable to Christianity as that Ammianus Marcellinus xxiii, 3, 7. unfounded, but they produce no proof, mentions as one of the Emperor Ju- Gibbon (ch. xxviii. note 12.) simply Han's last acts, his keeping the day of says that it is an assertion ' in contra- this rite, when on his last campaign diction to common sense.' But as a against the Persians, and performing large majority of the Senate voted all the ceremonies at Callinicum or for the abolition of the worship of Ju- Nicephorium on the Euphrates. piter about the same time, as Gibbon o Venus Cielestis is a Latin equiva- himself records, common sense would lent of 'A(|)po5iTi7 ovpavia, and this seem rather to agree with S. Ani- name was transferred, according to brose. 112 to take part in heathen ceremonies. Lett. 18. hearths besprinkle their faces. Is it not enough for him that the baths, the colonnades, the streets are filled with images ? Even in that general assembly, ai'e we not to meet upon equal terms ? The believing jiortion of the Senate will be bound by the voices of them that call the gods to witness, by the oaths of them that swear by them. If they refuse, they will seem to prove their falsehood, if they acquiesce, to acquiesce in a sacrilege. 34. Where, he asks, shall we swear allegiance to your Majesties' laws and commands? Your minds then, of which your laws are the outward expression, gather sup- l^ort and secure fidelity by heathen rites. Moreover your Majesties' faith is assailed not only when you are pre- sent, but also, which is more, when you are absent, for you constrain when you command. Constantius, of illustrious memory, though not yet initiated into the sacred Mysteries, thought himself polluted by the sight of that altar ; he commanded it to be removed, he did not command it to be replaced. His order bears all the authority of an Act, his silence does not bear the authority of a precept. 35. And let no one rest satisfied because he is absent. He is more to be considered present who unites himself to the minds of others than he who gives the testimony of his visible presence. It is a greater matter to be united in mind than to be joined in body. The Senate regards you as its presidents who summon its meetings ; at your bidding it assembles ; to you, not to the gods of the hea- then, does she resign her conscience ; you she prefers to her children though not to her faith. This is the affection worth seeking, an affection more powerful than dominion, if faith, which preserves dominion, be secured. 36. But perhaps some one may be influenced by the thought that if so, a most orthodox Emperor'' has been left without his reward ; as if the reward of good actions was to be estimated by the frail tenure of things present. And what wise man is there who knows not that human afl^airs move in a certain cycle and order, and meet not always 1 Referring to the unhappy end of tacked him In Gaul. His troops de- Gratianwhoin the previous year (A. D. serted him and lie was put to death 383.) had been overpowered by Maxi- by Maxiraus' orders, mus, who revolted in Britain, and at- Life uncertain to heathens as well as Christians. 113 with the same success, but their state is subiect to vicissi- to J '' VALEN- tudeS ? TINIAN 37. Who more fortunate than Cneius Pompeius was ever sent forth by the temples of Rome ? But he, after com- passing the circuit of the globe in three triumphs, van- quished in battle, and driven into exile beyond the bounds of the empire he had saved, perished by the hand of au Eunuch '■ of Canopus. 38. What nobler king than Cyrus king of the Persians has the whole Eastern world produced ? He too, after he had conquered the most powerful princes in battle, and detained them as his prisoners, was worsted and slain by the arms of a woman ^ That king who had conferred on the vanquished the honour of sitting at meat with him, had his head cut off and enclosed in a vessel full of blood, and so was bid to satiate himself, exposed to the mockery of a woman. So in the course of his life like is not matched with like, but things most unlike. 39. Again who was more assiduous in sacrificing than Hamilcar* general of the Carthaginians ? During the w^hole time of the battle he took his station between the ranks of the combatants, and there offered sacrifice : then, when he found himself vanquished, he threw himself upon the fire on which he was burning his victims, that he might extinguish even with his own body those flames which he had learnt availed him nothing. 40. And what shall I say of Julian ? who blindly believ- ing the answers of the diviners, deprived himself of the means of retreat ". Thus even when the cii'cumstances are ■■ Pompeius was murdered, as he Sapor, king of Persia, in his own do- landed in Egypt, after escaping from minions. This was regarded after- Pharsalia, by Achillas an Eunuch and wards by the Christians as an act of oneof the guardians of king Ptolemy. judicial blindness. See Augustine de ^ Tomyris queen of the Massagetse. Civ. Dei iv. 2Q, v. 21. Ammianus, See the story in Herod, i. 214. xxiv. 7. asserts that he repented of the ' This is the first of the famous order as soon as it was issued, but was Haniilcars, the one who led the great too late to stop the flames, (iibbon invasion of Sicily in B.C. 480, and endeavours to justify the act, and says, was totally defeated by Gelon. He- ' had he been victorious we should rodotus, B vii. ch. 167, tells the story now admire his conduct.' See his to which S. Ambrose alludes as the narrative in ch. xxiv. The author of account given by the Carthaginians his life in the Diet, of Ant. styles it of his end. ' the best thing he could have done, " S. Ambrose is alluding to the fa- if his march into the interior of Persia, mous story of Julian burning his fleet, had been dictated by absolute neces- after crossing the Tigris to attack sity.' Setting these hypotheses aside, 114 Christian Emperors should be zealous for the r Faith. Lett. 19. common there is not a common cause of offence, for our promises have deluded no one. 41. I have replied to those who harass me as though I had not been harassed : for my object has been to refute their Memorial, not to expose their superstitions. But let this very Memorial make your Majesty more cautious. For by pointing out that of a series of former Emperors, those who reigned first followed the rites of their ancestors, and their successors did not remove them, and by observ- ing upon this, that if the religion of older ones was not an example, the connivance of the more recent ones was, they have plainly shewn that you owe it to the faith which you profess not to follow the precedent of heathen rites, and to brotherly love not to violate your brothers' ordinances. For if they for the sake of their own cause have praised the connivance of those Emperors, who being Christians, have not abrogated heathen decrees, how much more are you bound to shew deference to brotherly affection, and, whereas you would be bound to wink at what perhaps you did not approve, for fear of detracting from your brothers' decrees, now to maintain what you judge to be in accordance both Avith your own faith and the tie of brotherhood. A.D.385. LETTER XIX. ViGiLius, to whom this letter is addressed, is supposed by the Benedictine Edi- tors to liave been the Bisliop of Trent, (Tridentum,) wiio is commemorated in the Roman Martyrology. He liad written to S. Ambrose, on liis consecra- tion as Bishop, to aslv liis guidance and instruction, and S. Ambrose replies, first with brief general directions, somewhat resembling those of Letter 11, and then dwells at length on the duty of preventing intermarriage between Christians and heathens, and recounts at full length, in support of this, the history of Samson. At the time when heathenism was rapidly dying out, it is clear how important a point this would seem, and we do not wonder at the stress which S. Ambrose lays on it. AMBROSE TO VIGILIUS. 1. Being newly consecrated to the sacred office, you and looking only at the actual result, interpretation of the facts, even if we may fairly think that the Christian over-strongly expressed, is the truer. A Bishop the Guardian of his Flock. 115 have requested me to furnish you with the outlines of your to teaching. Having built up yourself as was fitting, seeing you have been thought worthy of so high an ofiice, you have now to be informed how to build up others also. 3. And in the first place remember that it is the Church of God that is committed to you, and be therefore always on your guard against the intrusion of any scandal, lest the body thereof become as it were common by any ad- mixture of heathen. It is on this account that Scripture says to you Thou shall not take a ivife of the daughters of Gen. Canaan, but go to Mesopotamia, to the house of Bethuel^''^^^' ' (that is the hovise of Wisdom) and take thee a wife from thence. Mesopotamia is a country in the East, surrounded by the two greatest rivers in those parts, the Tigris and Euphrates, which take their rise in Armenia, falling, each by a different channel, into the Red sea; and so the Church is signified under the name of Mesopotamia, for she ferti- lizes the minds of the faithful by the mighty streams of wisdom and justice, pouring into them the grace of Bap- tism, the type of which was foreshewn in the Red sea, and washing away sin. Wherefore you must instruct the peo- ple that they should contract marriage not with strange- born but with Christian families. 3. Let no man defi'aud his hired servant of his due wages, for we too are the servants of our God, and look for the reward of our labour from Him. You then, (you must say) O merchant, whoever you be, refuse y-our ser- vant his wages of money, that is, of what is vile and worth- less, but to you will be denied the reward of heavenly promises : therefore thou shall not defraud thy hired ser- Deut. vant of his reward, as the Law saith. '"^^- ^'^* 4. Thou shalt not give thy money upon usury, for it is written that he who hath not given his money upon usury ps. xv. l. shall dwell in the tabernacle of God, for he is cast down, ^* . . Ps. xvii. who seeks for usurious gains. Therefore let the Christian, 13. if he have it, give money as though he were not to receive it again, or at all events only the principal which he has given. By so doing he receives no small increase of grace. Otherwise to lend would be to deceive not to succour. For what can be more cruel than to give money to one i2 116 The evil of mixed marriages Lett. 19. that hath not, and then to exact double ? He that can not pay the simple sum how can he pay double the amount? Tobit iv. 5. Let Tobit be an example to us, who never required again the money he had lent, till the end of his life ; and that rather that he might not defraud his heir, than in or- der to levy and recover the money he had lent out. Na- tions have often been ruined by usury, and this has been the cause of public destruction. Wherefore it must be the principal care of us Bishops, to extirpate those vices which we find to prevail most extensively. 6. Teach them that they ought to exercise hosj^itality willingly rather than of necessity, so that in shewing this favour they may not betray a churlish disposition of mind, and thus in the very reception of their guest the kindness be spoilt by wrong, but rather let it be fostered by the practice of social duties, and by the offices of kindness. It is not rich gifts that are required of thee, but willing Prov. XV. services, full of peace and accordant harraonv. Better is a dinner of herbs with grace and friendship than that the banquet should be adorned with exquisite viands, while the sentiment of kindness is lacking. We read of a people Judges perishing by a grievous destruction on account of the vio- Qg„ ' lation of the laws of hospitality. Through lust also fierce xxxiv. wars have been kindled. 25. 7. But there is scarce any thing more pernicious than marriage with a foreigner; already the passions both of lust and disorder, and the evils of sacrilege are inflamed. For seeing that the marriage ceremony itself ought to be sanc- tified by the priestly veil and benediction, how can that be called a marriage when there is not agreement in faith ? Since their prayers ought to be in common, how can there be the love of a common wedlock between those whose re- ligion it different. Often have men ensnared by the love of women betrayed their faith, as did the Jews at Baal- Nura. phegor. For which cause Phineas took a sword, and slew XXV. 8. ^|-|g Hebrew and the Midianitish woman, and appeased the Divine vengeance, that the whole people might not be des- troyed. 8. And why should I bring forward more examples ? I will produce one out of many, from the mention of which shewn by the History of Samson. 117 will appear what an evil thing it is to marry a' strange wo- to man. Who ever was mightier or more richly endowed from his very cradle M'ith God's Spirit than Samson the Naza- rite ? Yet was he betrayed by a woman, and by her means failed to retain God's favom\ We will now narrate his birth and the course of his Avhole life arranged in the style of history, following the contents of the sacred Book,^ which in substance not in form is as follows. 9. The Philistines for many years kept the Hebrew peo- ple in subjection; for they had lost the prerogative of faith, whereby their fathers had gained victories. Yet had not their Maker wholly blotted out the mark of their election nor the lot of their inheritance ; but as they were often puffed up by success, He for the most part delivered them into the hand of their enemies, that thus, after the manner of men, they might be led to seek for themselves the re- medy of their evils from heaven. For it is when any ad- versity oppresses us, that we submit ourselves to God; good fortune is wont to puff up the mind. This is proved by experience, as in other instances, so particularly in that change of fortune whereby success returned again from the Philistines to the Hebrews. 10. After the spirit of the Hebrews had been so subdued by the pressure of a long subjection that no one dared with a manly spirit to rouse them to lil^erty,^ Samson, fore-or- dained by the Divine oracle, was raised up to them. A great man he was, not one of the multitude, but first among the few, and beyond controversy far excelling all in bodily strength. And he is to be regarded by us with great admiration from the beginning, not because in his early abstinence from vice he gave signal proofs of temper- ance and sobriety, nor on account of his long preserving as a Nazarite his locks unshorn, but because from his very youth, which in othere is an age of softness, he achieved illustrious deeds of virtue, perfect beyond the measure of human nature. By these he gained credence to the Di- vine prophecy, that it was not for nothing that such grace had gone before upon him, that an Angel came down by whom his birth beyond their hopes was announced to his parents, to be the leader and protector of his countrymen, VIGILIUE 118 Samson's birth. Lett. 19. now for a length of years harassed by the tyranny of the Philistines. 11. His father was of the tribe of Dan, a man fearing God, born of no mean rank, and eminent above others, his mother was barren of body, but in virtues of the mind not unfruitful ; seeing that in the sanctuary of her soul she was counted worthy to receive the visit of an Angel, obeyed his command and fulfilled his prophecy. Not enduring however to know the secrets even of God apart from her husband she mentioned to him that she had seen a man of God, of beau- tiful form, bringing her the Divine promise of future off- spring, and that she, confiding in this promise, was led to share with her husband her faith in the heavenly promises. But he, informed of this, devoutly offered his prayers to God, that the grace of this vision might be conferred on Judges ]^ini also, saying. To me, Lord, let Thine Angel come. 12. I am of opinion therefore that it was not from jea- lousy of his wife, because she was remarkable for her beauty 1 He here that he acted thus, as one writer^ has supposed, but rather rcfci's to • Josephus that he was filled with desn-e of the Divine grace, and sought Antiq. v. ^o participate in the benefit of the heavenly vision. For one whose mind was depraved could not have found such favour with the Lord, as that an Angel should return to his house, who, having given those monitions which the Di- vine announcement made requisite, was suddenly carried away in the form of a smoking flame. This sight, which terrified the man, the woman interpreted more auspiciovisly, and so removed his solicitude, in that to see God is a sign of good not evil. 13. Now Samson, approved by such signal tokens from above, turned his thoughts as soon as he grew up, to mar- riage ; whether this was that he abhorred those vague and licentious desires in which young men are wont to indulge, or that he was seeking an occasion of releasing the necks of his countrymen from the power of the hard yoke of the Philistines. Wherefore going down to Timnath, (this is the name of a city situated in those parts where the Phi- listines then dwelt,) he beheld a maiden of a pleasing form and beautiful countenance, and he besought his parents, by whose company he was supported in his journey, to ask His marriage. 119 l)er for him in marriage. But they, not knowing that his to intention, either, if the Philistine refused her to him, to be ^'°'^'"^ more fierce against them, or, if they assented, to remove their disposition to injure their subjects ; and since from such a connexion a certain equality and kindliness of in- tercourse would naturally grow, or, on the other hand, if any offence were given, this desire of revenge would be more vehement, deemed that this maiden ought to be avoided as a foreigner. But after they had A-ainly attempted to change the purpose of their son by urging upon him these law- ful objections, they of their own accord acquiesced in his desire. 14. This request was granted ; and Samson on his return to visit his promised bride, turned a little way out of the road, and straightway there met him a lion from the wood, fierce in its savage freedom. Samson had no companion, nor any weapon in his hand ; but he felt ashamed to fly, and conscious power gave him courage. He caught the lion as it rushed upon him in his arms, and strangled it by the tightness of his embrace, leaving it near the wayside lying upon the underwood, for the spot was clothed with luxuriant herbage, and planted with vineyards. The skin of the beast he thought would be little esteemed by his beloved bride, for seasons such as these derive their grace not from savage trophies, but rather from gentle joys and festal garlands. On his returning by the same road he found an honeycomb in the belly of the lion, and carried it off as a gift to the maiden and her parents ; for such gifts befit a bride. And having first tasted the honey, he gave them the comb to eat, but was silent as to whence it came. 15. But it happened on a certain day that a nuptial feast was held, and that the young men inspirited by the ban- quet provoked each other to sport by question and answer, and as they assailed each other with wanton jests, as is the wont on such occasions, the contest of pleasure waxed hot. And then Samson put forth this riddle to his com- rades. Out of the eater came forth meat, and out of the strong judg.xiv. came forth sweetness, promising them as a reward of their '^* sagacity if they guessed it, thirty sheets and as many changes 120 His riddle. Lett. 19. of garments according to the number of the company, while they on their part, if they could not solve the riddle, were to pay a like penalty. 16. But they, unable to untie the knot and to expound the riddle, induced his wife, partly by intimidation, partly by importunate entreaties, to require from her husband the solution of the riddle to be a token of conjugal affec- tion in return for her love. And she, either terrified, and won over as women are wont to be, as if complaining ten- derly of her husband's aversion, began to profess grief that she, the consort and intimate of his whole life, had not learnt this, but that she was treated like the others as one to whom her own husband's secret should not be confided. Judg.xiv. Thou dost but hate me, she said, and lovest me not, thou hast put forth a riddle unto the children of my people and hast not told it me. 17. Samson's mind, otherwise inflexible, was softened by these and the like blandishments of his wife, and dis- covered to her his riddle, and she told it to her countrymen. And they, having thus but just learned it on the seventh day, which was the term prescribed for its solution, an- ib. 18. swered after this manner, What is sweeter than honey, or what is stronger than a lion ? To which he replied, Nor is ought more treacherous than a woman ; If ye had not ploughed ivith my heifer, ye had not found out my riddle, and he straightway went down to Ascalon, and slew thirty men, and taking their spoils, bestowed on the men who had expounded the riddle their promised reward. 18. But the perfidy of the maiden being thus discovered, he abstained from intercourse with her, and returned to his father's house. The damsel, disturbed in mind, and justly dreading that the wrath of this mighty man would be kin- dled into fury by this wrong, gave her hand to another man, one whom Samson, relying on his fidelity, had brought with him as his bridesman to his marriage. But neither by this expedient of a marriage did she avoid offence. For when the affair was disclosed, and he was forbidden to return to his wife, and her father said that she was married to another man, but that he might, if he chose, marry her sister, he was exasperated by the affront, and determined to take a His revenge. 121 public revenge for his domestic injury. Wherefore he took to three hundred foxes, and in the heat of summer, when the ^"^"-'"^ corn was now ripe in the fields, he tied them together two and two by the tails, and fastened a burning firebrand be- tween them, binding it with a firm knot, and by way of avenging his wrong turned them loose among the sheaves which the Philistines had cut. But the foxes, terrified by the fire, scattered flames whichever way they turned, and burnt the harvest. And the Philistines, incensed by the loss of all their corn in that region, told it to the princes of their land. And they sent men to Timnath, and burnt in the fire the woman who had been faithless to her hus- band, and her parents and all her house ; saying that she had been the cause of this injury and devastation, and ought not to have provoked a man who could avenge him- self by a public calamity. 19. But Samson did not forgive the Philistines their wrong, nor rest content with this measure of vengeance, but he slew them with a great slaughter, and many of them fell by the sword. And he retired to Etam, a torrent in the wilderness, where was a rock, a stronghold of the tribe of Judah. Now the Philistines, not daring to attack him, nor scale the steep heights on which this fortress stood, began to assail with threats of war the tribe of Ju- dah: but when they saw that the plea of the men of Judah was a good one, that it was neither just nor fair nor expe- dient for them to destroy their own subjects and tribu- taries, especially for another man's fault, they took coun- sel, and required that the author of the outrage should be delivered up to them, in order that his countrymen might be exonerated from the consequences of it. 20. These terms being imposed upon them, the men of Judah gathered together three thousand of their tribe and M'ent up to him, and premising that they were subject to the Philistines, and obliged to obey them, not willingly but by terror, they thus sought to turn away from themselves the odium of their act, throwing it upon those by whom they were constrained. Wherefore he thus replied. What kind of Justice is it, O children of Abraham, that the satis- faction I have taken for my bride first over-reached and 132 He is surrendered to the Philistines, Lett. 19. then torn from me should be injurious to me, and that I may not safely avenge this private injury ? Have ye so turned your minds to the low offices of slaves, as to become the ministers of the insolence of others, and to turn your arms against yourselves ? If I must perish, because I gave free vent to my grief, I had rather perish by the hand of the Philistines. My home has been attempted, my w^ife tam- pered with, if I have not been allowed to live without harm from them, at least let my own countrymen be free from the guilt of my death. I did but requite the injury I had received, I did not inflict one. Judge ye whether it was an equal return. They complain of the loss of their home, I of the loss of my wife ; compare the sheaves of corn, with a companion of the marriage bed. They have sanc- tioned my grief by avenging my injuries. Consider to what an office they have appointed you. They desire you to put to death that man, whom they themselves have judged worthy to be avenged on those who wronged him, and to whose vengeance they ministered. But if your necks are thus bowed down to these proud men, deliver me into the hand of the enemy, slay me not yourselves ; I refuse not to die, but I shrink from implicating you in my death. If from fear ye comply with their insolence, bind my hands with chains : though unarmed they will break their bonds and find a weapon for themselves. They will assuredly consider that you have satisfied the imposed con- dition, if you deliver me alive into their hands. 21. When they heard this, though three thousand men had come up, they swore to him that they would make no attempt on his life, only he must submit to be bound, in order that they might formally surrender him, and so keep clear of the crime of which they were accused. 22. Their word being pledged he came out of the cave, and left his fastness on the rock, and was bound with two ropes. Wiien he saw the mighty men of the Philistines drawing near to seize him, his spirit rose within him, and he brake all his bands, and taking up a jaw bone of an ass that lay near he slew a thousand men, and put to flight the rest by this exploit of valour, whole hosts of armed soldiers giving way to one unarmed man. Thus those who His slaughter of them. 123 ventured to close with him hand to hand he slew without to effort ; the others saved themselves by flight. Wherefore to this day the place is called Agon % because there Samson by his great valour achieved a glorious contest. 23. And I would that his moderation in victory had been equal to his courage against the enemy. But as is fre- quently the case, with mind unused to prosperity, he as- cribed to himself the issue of the battle, which was due to the Divine favour and protection, saying, With the jaw bone Judp:es of an ass have I slain a thousand men. Nor did he build an altar to God, nor offer a victim, but neglecting sacrifice and assuming to himself the gloi-y, to immortalize his triumph by a memorial name he called the place, The slay- ing of the jaw bone. 24. And now he began to burn with thirst, and there was no water, and yet he had great need of it. Where- fore perceiving that there is nothing so easy for human strength, as not to be rendered difficult by the absence of Divine aid, he besought God not to lay to his charge that he had ascribed ought to himself, giving Him all the glory of the victory, by the words, Thou hast given this great de- ^^- '8. liverance into the hand of Thy servant, and now help me, for lo, / die of thirst, and thirst gives me over into the hand of those over whom Thou hast given me so great a triumph. W^herefore God in His mercy clave a hollow place in the jaw bone which Samson had cast aside, and a stream of water flowed from it, and Samson drank, and his spirit revived, and he called the place *the invoking of the spring,' because by his suppliant prayers he made amends for his boast of victory, and thus two judgements were oppor- tunely declared, the one that arrogance soon incurs offence, the other that without any offence humility gains reconci- liation. 25. Having, in the course of events closed his war with the Philistines, and shunning the sloth of his countrymen, Samson now betook himself to Gaza, which was in the » The name given in tiie Hebrew to be here suggesting a Greek ety- is Raniath Lelii, wliicli means, 'the mology. The Benedictine note sug- hill or lifting up of the jaw-bone.' gests tliat the name Agon is a confu- S. Ambrose interprets it l)elow ' max- sion on liis part from tlie word aiayliiv illae interfectionem.' He would seem in Josephus. 124 His passion fur Delilah. Lett. 19. region of the Philistines, and lodged there. When the men of Gaza knew this they did not dissemble or pass it over, but beset his lodging in haste, and guarded all the doors of the house that he might not escape by night. But Samson knowing their design, in the middle of the night forestalling the snare which had been laid for him, took the pillars of the house in his arms, and carried the whole structure and the weight of the roof on his back, up to a high hill above Hebron, a city inhabited by the Hebrews. 26. But now his licence transgressed the limits not only of his paternal territory, but of good morals, such as an- cient discipline had prescribed, and this brought upon him destruction in the end. For although he had experienced in his first marriage the treachery of a foreign wife, and ought to have avoided it in future, he did not shun con- necting himself with the harlot Delilah, and by his passion- ate love of her opened a way for the craft of his enemies to assail him. For the Philistines came up to her, and promised each of them to give her eleven hundred pieces of silver if she would disclose to them wherein his assurance of strength lay, that by means of this knowledge they might entrap and take him. 27. But she having once prostituted herself for money, began during the banquet and the blandishments of love, cunningly and craftily to inquire of him in what respect his strength excelled that of others, and at the same time, as if solicitous and fearful for his safety, to entreat him to confide to his beloved by what means he could be bound and subdued into the power of others. But he, still self- possessed and unshaken, opposed craft to the allurements of the harlot, and told her that if he were bound with withs yet green and not dried, his strength would be like that of other men. When the Philistines learnt this from Delilah, they bound him while asleep with green withs, and then awoke him as though on a sudden, but found that he had not fallen off from his accustomed fortitude, but bursting its bonds his freed strength was able to resist and di'ive back a host of assailants. 28. This having failed, Delilah, as if she had been His secret betrayed. 125 mocked began with complaints to renew her arts and to to require a pledge of his love. Samson, still firm of pm'pose, intimated to her that, if he were bound by seven ropes which had never been used, he would fall into the hands of the enemy, but this also was in vain. The third time he disclosed part of the secret, and now drawing nearer to his fall, told her that, if the seven locks of his head were un- fastened and woven*^ to about a cubit's length, his strength would depart from him. But herein also he deluded those who were plotting against his life. 29. But last of all the wanton woman complaining that she had been so often deceived, and grieving that her lover deemed her unworthy to be entrusted with his secret, and that under her pretext of succour her treacherous purpose was suspected, won his confidence by her tears. By this means, and because also it Avas ordained that this man of hitherto unshaken fortitude should fall into calamity, Samson was touched and opened to her his heart. He told her that he possessed within him the power of God, that he was sanctified to the Lord, and that by His com- mand he let his hair grow, and that if it were shorn, he would cease to be a Nazarite, and lose the use of his strength. The Philistines having discoverd through her means the man's weakness, bring her the reward of her perfidy, thus binding her to the commission of the crime. 30. And she, having wearied him by the wanton bland- ishments of love, threw him into slumber, and then caused the seven locks of his hair to be cut by a razor, whereupon by his transgression of the commandment his strength was immediately lost. When he woke out of sleep, he said, / Judges ivill go out as at other times, and shake mtjself against ' mine adversaries, but he was no longer sensible of activity and strength, his vigour was gone, his grace was departed. Wherefore, considering within himself that he had incau- tiously trusted to women, and that, convicted of infirmity, it would be sheer folly for him to contend any longer, he ^ The words ' quasi in cubituiu in- fav ii