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ST. AMBROSE
BISHOP OF MILAN
THE LETTERS OF ST. AMBROSE
LETTERS XXI, XXII, XL & XLI

LETTER XXI.

St. Ambrose excuses himself for not having gone to the consistory when summoned, on the ground that in matters of faith no one but bishops could rightly judge, and that he was not contumacious because he would not suffer wrong to be done to his own order. And he adds that Auxentius would perhaps choose as judges either Jews or unbelievers, that is, persons hostile to Christ. He says further that he is willing to discuss the matters in dispute at a synod, and that he would have told the Emperor his word of mouth what he is now writing, but that his fellow bishops and the people would not suffer him to do so.

AMBROSE, Bishop, to the most gracious Emperor and blessed Augustus, Valentinian.

1. Dalmatius, the tribune and notary, summoned me by the orders of your Clemency, as he asserted, demanding that I should also choose judges, as Auxentius had done. He did not mention the names of those who had been asked for, but he added that there was to be a discussion in the consistory, and that the judgment of your piety would give the decision.

2. To this I make, as I think, a suitable answer. No one ought to consider me contumacious when I affirm what your father of august memory not only replied by word of mouth,(1) but also sanctioned by his laws, that, in a matter of faith, or any ecclesiastical ordinance, he should judge who was not unsuited by office, nor disqualified by equity, for these are the words of the rescript. That is, it was his desire that priests should judge concerning priests. Moreover, if a bishop were accused of other matters also, and a question of character was to be enquired into, it was also his will that this should be reserved for the judgment of bishops.

3. Who, then, has answered your Clemency contumaciously? He who desires that you should be like your father, or he that wishes you to be unlike him? Unless, perhaps, the judgment of so great an Emperor seems to any persons of small account, whose faith has been proved by the constancy of his profession,(2) and his wisdom declared by the continual improvement of the State.

4. When have you heard, most gracious Emperor, that laymen gave judgment concerning a bishop in a matter of faith? Are we so prostrate through the flattery of some as to be unmindful of the rights of the priesthood, and do I think that I can entrust to others what God has given me? If a bishop is to be taught by a layman, what will follow? Let the layman argue, and the bishop listen, let the bishop learn of the layman. But undoubtedly, whether we go through the series of the holy Scriptures, or the times of old, who is there who can deny that, in a matter of faith,--in a matter I say of faith,--bishops are wont to judge of Christian emperors, not emperors of bishops.

5. You will, by the favour of God, attain to a riper age, and then you will judge what kind of bishop he is who subjects the rights of the priesthood to laymen. Your father, by the favour of God a man of riper age, used to say: It is not my business to judge between bishops. Your Clemency now says: I ought to judge. And he, though baptized in Christ, thought himself unequal to the burden of such a judgment, does your Clemency, who have yet to earn for yourself the sacrament of baptism, arrogate to yourself a judgment concerning the faith, though ignorant of the sacrament of that faith?

6. I can leave it to be imagined what sort of judges he will have chosen. since he is afraid to publish their names. Let them simply come to the Church, if there are any to come; let them listen with the people, not for every one to sit as judge, but that each may examine his own disposition, and choose whom to follow. The matter is concerning the bishop of that Church: if the people hear him and think that he has the best of the argument, let them follow him, I shall not be jealous.

7. I omit to mention that the people have themselves already given their judgment. I am silent as to the fact that they demanded of your father him whom they now have.(1) I am silent as to the promise of your father that if he who was chosen would undertake the bishopric there should be tranquillity. I acted on the faith of these promises.

8. But if he boasts himself of the approval of some foreigners, let him be bishop there from whence they are who think that he ought to receive the name of bishop. For I neither recognize him as a bishop, nor know I whence he comes.

9. And how, O Emperor, are we to settle a matter on which you have already declared your judgment, and have even promulgated laws,(1) so that iris not open to any one to judge otherwise? But when you laid down this law for others, you laid it down for yourself as well. For the Emperor is the first to keep the laws which he passes. Do you, then, wish me to try how those who are chosen as judges will either come, contrary to your decision, or at least excuse themselves, saying that they cannot act against so severe and so stringent a law of the Emperor?

10. But this would be the act of one contumacious, not of one who knew his position. See, O Emperor, you are already yourself partially rescinding your law, would that it were not partially but altogether! for I would not that your law should be set above the law of God. The law of God has taught us what to follow; human laws cannot teach us this. They usually extort a change from the fearful, but they cannot inspire faith.

11. Who, then, will there be, who when he reads that at one instant through so many provinces the order was given, that whoever acts against the Emperor shall be beheaded, that whoever does not give up the temple of God shall at once be put to death; who, say, is there who will be able either alone or with a few others to say to the Emperor: I do not approve of your law? Priests are not allowed to say this, are then laymen allowed? And shall he judge concerning the faith who either hopes for favour or is afraid of giving offence?

12. Lastly, shall I myself choose laymen for judges, who, if they upheld the truth of their faith, would be either proscribed or put to death, as that law passed concerning the faith decrees? Shall I then expose these men either to denial of the truth or to punishment?

13. Ambrose is not of sufficient importance to degrade the priesthood on his own account. The life of one is not of so much value as the dignity of all priests, by whose advice I gave those directions, when they intimated that there might perchance be some heathen or Jew chosen by Auxentius, to whom I should give a triumph over Christ, if I entrusted to him a judgment concerning Christ. What else pleases them but to hear of some insult to Christ? What else can please them unless(which God forbid) the Godhead of Christ should be denied? Plainly they agree well with the Arian who says that Christ is a creature, which also heathen and Jews most readily acknowledge.

14. This was decreed at the Synod of Ariminum, and rightly do I detest that council, following the rule of the Nicene Council, from which neither death nor the sword can detach me, which faith the father of your Clemency also. Theodosius, the most blessed Emperor, both approved and follows. The Gauls hold this faith, and Spain, and keep it with the pious confession of the Divine Spirit.

15. If anything has to be discussed I have learnt to discuss it in church as those before me did. If a conference is to be held concerning the faith, there ought to be a gathering of Bishops, as was done under Constantine, the Prince of august memory, who did not promulgate any laws beforehand, but left the decision to the Bishops. This was done also under Constantius, Emperor of august memory, the heir of his father's dignity. But what began well ended otherwise, for the Bishops had at first subscribed an unadulterated confession of faith, but since some were desirous of deciding concerning the faith inside the palace, they managed that those decisions of the Bishops should be altered by fraud. But they immediately recalled this perverted decision, and certainly the larger number at Ariminum approved the faith of the Nicene Council and condemned the Arian propositions.

16. If Auxentius appeals to a synod, in order to discuss points concerning the faith(although it is not necessary that so many Bishops should be troubled for the sake of one man, who, even if he were an angel from heaven, ought not to be preferred to the peace of the Church), when I hear that a synod is gathering, I, too, will not be wanting. Repeal, then, the law if you wish for a disputation.

17. I would have come, O Emperor, to your consistory, and have made these remarks in your presence, if either the Bishops or the people had allowed me, but they said that matters concerning the faith ought to be treated in the church, in presence of the people.

18. And I wish, O Emperor, that you had not given sentence that I should go into banishment whither I would. I went out daily. No one guarded me. You ought to have appointed me a place wherever you would, for I offered myself for anything. But now the clergy say to me, "There is not much difference whether you voluntarily leave the altar of Christ or betray it, for if you leave it you will betray it."

19. And I wish it were clearly certain to me that the Church would by no means be given over to the Arians. I would then willingly offer myself to the will of your piety. But if I only am guilty of disturbance, why is there a command to invade all other churches? I would it were established that no one should trouble the churches, and then I could wish that whatever sentence seems good should be pronounced concerning me.

20. Vouchsafe, then, O Emperor, to accept the reason for which I could not come to the consistory. I have never learned to appear in the consistory except on your behalf,(1) and I am not able to dispute within the palace, who neither know nor wish to know the secrets of the palace.

21. I, Ambrose, Bishop, offer this memorial to the most gracious Emperor, and most blessed Augustus Valentinian.

SERMON AGAINST AUXENTIUS ON THE GIVING UP OF THE BASILICAS.

To calm the anxiety of the people over the imperial decree, he lays his answer before them, and adds that he did not go to the consistory, because he was afraid of losing the basilica. Then, first challenging his opponents to a discussion in the church, he says that he is not terrified at their weapons; and also, after recalling his answer on the subject of the sacred vessels, declares that he is ready for the contest. The will of God, he maintains, cannot be frustrated, nor can His protection be overcome, yet He is ready too to suffer m His servants. Since he has not already been taken before this, it is plain that the heretics are causing this disturbance for no reason whatever. Next, after applying Naboth's history and Christ's entry into Jerusalem to the present state of affairs, he censures Auxentius' cruel law, answers the Arians' objections, and states that he will gladly discuss the matter in the presence of the people. Auxentius, he adds, has been already condemned by the pagans, whom he had chosen to sit as judges, as he had been condemned by Paul and by Christ. The heretic had forgotten the year before, when he had made the same appeal to Cæsar; and the Arians, in stirring up ill-will against the servants of Christ, are much worse than the Jews: for the Church does not belong to Caesar, but displays the image of Christ. Then adding to these a few more words on his answer and his hymns, he declares that he is not disobedient, that the Emperor is a son of the Church, and that Auxentius is worse than a Jew,

1. I SEE that you are unusually disturbed, and that you are closely watching me. I wonder what the reason is? Is it that you saw or heard that I had received an imperial order at the hands of the tribunes, to the effect that I was to go hence, whither I would, and that all who wished might follow me? Were you afraid that I should desert the Church and forsake you in fear for my own safety? But you could note the message I sent, that the wish to desert the Church had never entered my mind; for I feared the Lord of the universe more than an earthly emperor; and if force were to drag me from the Church, my body indeed could be driven out, but not my mind. I was ready, if he were to do what royal power is wont to do, to undergo the fate a priest has to bear.

2. Why, then, are you disturbed? I will never willingly desert you, though if force is used, I cannot meet it. I shall be able to grieve, to weep, to groan; against weapons, soldiers, Goths, my tears are my weapons, for these are a priest's defence. I ought not, I cannot resist in any other way; but to fly and forsake the Church is not my way; lest any one should suppose I did so from fear of some heavier punishment. You yourselves know that I am wont to show respect to our emperors, but not to yield to them, to offer myself freely to punishment, and not to fear what is prepared for me.

3. Would that I were sure the Church would never be given over to heretics. Gladly would I go to the Emperor's palace, if this but fitted the office of a priest, and so hold our discussion in the palace rather than the church. But in the consistory Christ is not wont to be the accused but the judge. Who will deny that the cause of faith should be pleaded in the church? If any one has confidence let him come hither; let him not seek the judgment of the Emperor, which already shows its bias, which clearly proves by the law that is passed that he is against the faith; neither let him seek the expected goodwill of certain people who want to stand well with both sides. I will not act in such a way as to give any one the chance of making money out of a wrong to Christ.

4. The soldiers around, the clash of the arms wherewith the church is surrounded, do not alarm my faith, but they disquiet me from fear that in keeping me here you might meet with some danger to your lives. For I have learnt by now not to be afraid, but I do begin to have more fear for you. Allow, I beg you, your bishop to meet his foes. We have an adversary who assails us, for our adversary "the devil goeth about, as a roaring lion, seeking whom he may devour,"(1) as the Apostle said. He has received, no doubt, he has received(we are not deceived, but warned of this) the power to tempt in this wise, lest I might perhaps by the wounds of my body be drawn away from the earnestness of my faith. You have read how the devil tempted holy Job in these many ways, and how at last he sought and obtained power to try his body, which he covered with sores.

5. When it was suggested that I should give up the vessels of the Church, I gave the following answer: I will willingly give up whatever of my own property is demanded, whether it is estates, or house, or gold, or silver--anything, in fact, which is in my power. But I cannot take aught away from the temple of God; nor can I give up what I have received to guard and not to give up. In doing this I am acting for the Emperor's good, for it would neither be right for me to give it up, nor for him to receive it. Let him listen to the words of a free-spoken bishop, and if he wishes to do what is best for himself, let him cease to do wrong to Christ.

6. These words are full of humility, and as I think of that spirit which a bishop ought to show towards the Emperor. But since "our contest is not against flesh and blood, but also"(which is worse) "against spiritual wickedness in high places,"(1) that tempter the devil makes the struggle harder by means of his servants, and thinks to make trial of me by the wounds of my flesh. I know, my brethren, that these wounds which we receive for Christ's sake are not wounds that destroy life, but rather extend it. Allow, I pray, the contest to take place. It is for you to be the spectators. Reflect that if a city has an athlete, or one skilled in some other noble art, it is eager to bring him forward for a contest. Why do you refuse to do in a more important matter what you are wont to wish in smaller affairs? He fears not weapons nor barbarians who fears not death, and is not held fast by any pleasures of the flesh.

7. And indeed if the Lord has appointed me for this struggle, in vain have you kept sleepless watch so many nights and days. The will of Christ will be fulfilled. For our Lord Jesus is almighty, this is our faith: and so what He wills to be done will be fulfilled, and it is not for us to thwart the divine purpose.

8. You heard what was read to-day: The Saviour ordered that the foal of an ass should be brought to Him by the apostles, and bade them say, if any one withstood them: "The Lord hath need of him."(2) What if now, too, He has commanded that foal of an ass, that is, the foal of that animal which is wont to bear a heavy burden, as man must, to whom is said: "Come unto Me all ye that labour and are heavy laden, and I will give you rest; take My yoke upon you, for it is easy; "(3) what if, I say, He has commanded that foal to be brought to Him now, sending forth those apostles, who, having put off their body, wear the semblance of the angels unseen by our eyes? If withstood by any, will they not say: The Lord hath need of him? If, for instance, love of this life, or flesh and blood, or earthly intercourse(for perhaps we seem pleasing to some), were to withstand them? But he who loves me here, would show his love much more if he would suffer me to become Christ's victim, for "to depart and be with Christ is much better, though to abide in the flesh is more needful for you."(4) There is nothing therefore for you to fear, beloved brethren. For I know that whatever I may suffer, I shall suffer for Christ's sake. And I have read that I ought not to fear those that can kill the flesh.(1) And I have heard One Who says: "He that loseth his life for My sake shall find it."(2)

9. Wherefore if the Lord wills, surely no one will resist. And if as yet He delay my struggle, what do you fear? It is not bodily guardianship but the Lord's providence that is wont to fence in the servant of Christ.

10. You are troubled because you have found the double doors open, which a blind man in seeking his chamber is said to have unfastened. In this you learn that human watchfulness is no defence. Behold! one who has lost the gift of sight has broken through all our defences, and escaped the notice of the guards. But the Lord has not lost s the guard of His mercy. Was it not also discovered two days ago, as you remember, that a certain entrance on the left side of the basilica was open, which you thought had been shut and secured? Armed men surrounded the basilica, they tried this and the other entrance, but their eyes were blinded so that that could not see the one that was open. And you know well that it was open many nights. Cease, then, to be anxious; for that will take place which Christ commands and which is for the best.

11. And now I will put before you examples from the Law. EIiseus was sought by the king of Syria; an army had been sent to capture him; and he was surrounded on all sides. His servant began to fear, for he was a servant, that is, he had not a free mind, nor had he free powers of action. The holy prophet sought to open his eyes, and said: "Look and see how many more are on our side than there are against us."(4) And he beheld, and saw thousands of angels. Mark therefore that it is those that are not seen rather than those that are seen that guard the servants of Christ. But if they guard you, they do it in answer to your prayers: for you have read that those very men, who sought Eliseus, entered Samaria, and came to him whom they desired to take. Not only were they unable to harm him, but they were themselves preserved at the intercession of the man against whom they had come.

12. The Apostle Peter also gives you an example of either case.(1) For when Herod sought him and took him, he was put into prison. For the servant of God had not got away, but stood firm without a thought of fear. The Church prayed for him, but the Apostle slept in prison, a proof that he was not in fear. An angel was sent to rouse him as he slept, by whom Peter was led forth out of prison, and escaped death for a time.

13. And Peter again afterwards, when he had overcome Simon, in sowing the doctrine of God among the people, and in teaching chastity, stirred up the minds of the Gentiles. And when these sought him, the Christians begged that he would withdraw himself for a little while. And although he was desirous to suffer, yet was he moved at the sight of the people praying, for they asked him to save himself for the instruction and strengthening of his people. Need I say more? At night he begins to leave the town, and seeing Christ coming to meet him at the gate, and entering the city, says: Lord, whither goest Thou? Christ answers: I am coming to be crucified again. Peter understood the divine answer to refer to his own cross, for Christ could not be crucified a second time, for He had put off the flesh by the passion of the death which He had undergone; since: "In that He died, He died unto sin once, but in that He liveth, He liveth unto God."(2) So Peter understood that Christ was to be crucified again in the person of His servant. Therefore he willingly returned; and when tile Christians questioned him, told them the reason. He was immediately seized, and glorified the Lord Jesus by his cross.

14. You see, then, that Christ wills to suffer in His servants. And what if He says to this servant, "I will that he tarry, follow thou Me,"(3) and wishes to taste the fruit of this tree? For if His meat was to do the will of His Father,(4) so also is it His meat to partake of our sufferings. Did He not, to take an example from our Lord Himself,--did He not suffer when He willed, and was He not found when He was sought? But when the hour of His passion had not yet come, He passed through the midst of those that sought Him,(5) and though they saw Him they could not hold Him fast. This plainly shows us that when the Lord wills, each one is found and taken, but because the time is put off, he is not held fast, although he meets the eyes of those who seek him.

15. And did not I myself go forth daily to pay visits, or go to the tombs of the martyrs? Did I not pass by the royal palace both in going and returning? Yet no one laid hands on me, though they had the intention of driving me out, as they afterwards gave out, saying, Leave the city, and go where you will. I was, I own, looking for some great thing, either sword or fire for the Name of Christ, yet they offered me pleasant things instead of sufferings; but Christ's athlete needs not pleasant things but sufferings. Let no one, then, disturb you, because they have provided a carriage,(1) or because hard words, as he thinks them, have been uttered by Auxentius, who calls himself bishop.

16. Many stated that assassins had been despatched, that the penalty of death had been decreed against me. I do not fear all that, nor am I going to desert my position here. Whither shall I go, when there is no spirit that is not filled with groans and tears; when throughout the Churches Catholic bishops are being expelled, or if they resist, are put to the sword, and every senator who does not obey the decree is proscribed. And these things were written by the hand and spoken by the mouth of a bishop who, that he might show himself to be most learned, omitted not an ancient warning. For we read in the prophet that he saw a flying sickle.(2) Auxentius, to imitate this, sent a flying sword through all cities. But Satan, too, transforms himself into an angel of light,(3) and imitates his power for evil.

17. Thou, Lord Jesus, hast redeemed the world in one moment of time: shall Auxentius in one moment slay, as far as he can, so many peoples, some by the sword, others by sacrilege? He seeks my basilica with bloody lips and gory hands. Him to-day's chapter answers well: "But unto the wicked said God: Wherefore dost thou declare My righteousness?"(4) That is, there is no union between peace and madness, there is no union between Christ and Belial.(3) You remember also that we read to-day of Naboth, a holy man who owned his own vineyard, being urged on the king's request to give it up. When the king after rooting up the vines intended to plant common herbs, he answered him: "God forbid that I should give up the inheritance of my fathers."(1) The king was grieved, because what belonged by right to another had been refused him on fair grounds, but had been unfairly got by a woman's device. Naboth defended his vines with his own blood. And if he did not give up his vineyard, shall we give up the Church of Christ?

18. Was the answer that I gave then contumacious? For when summoned I said: God forbid that I should give up the inheritance of Christ. If Naboth gave not up the inheritance of his fathers, shall I give up the inheritance of Christ? And I added further: God forbid that I shall give up the inheritance of my fathers, that is, the inheritance of Dionysius, who died in exile in the cause of the faith; the inheritance of the Confessor Eustorgius, the inheritance of Mysocles and of all the faithful bishops of bygone days. I answered as a bishop ought to answer: Let the Emperor act as an emperor ought to. He must take away my life rather than my faith.

19. But to whom shall I give it up? Today's lesson from the Gospel ought to teach us what is asked for and by whom it is asked. You have heard read that when Christ(2) sat upon the foal of an ass, the children cried aloud, and the Jews were vexed. At length they spoke to the Lord Jesus, bidding Him to silence them. He answered: "If these should hold their peace, the stones will cry out."(3) Then on entering the temple, He cast out the money-changers, and the tables, and those that sold doves in the temple of God. That passage was read by no arrangement of mine, but by chance; but it is well fitted to the present time. The praises of Christ are ever the scourges of the unfaithful. And now when Christ is praised, the heretics say that sedition is stirred up. The heretics say that death is being prepared for them, and truly they have their death in the praises of Christ. For how can they bear His praises, Whose weakness they maintain. And so to-day, when Christ is praised, the madness of the Arians is scourged.

20. The Gerasenes could not bear the presence of Christ;(4) these, worse than the Gerasenes, cannot endure the praises of Christ. They see boys singing of the glory of Christ, for it is written: "Out of the mouths of babes and sucklings Thou hast perfected praise."(1) They mock at their tender age, so full of faith, and say: "Behold, why do they cry out?" But Christ answers them: "If these should hold their peace, the stones will cry out,"(2) that is, the stronger will cry out, both youths and the more mature will cry out, and old men will cry out; these stones now firmly laid upon that stone of which it is written: "The stone which the builders rejected is become the head of the corner."(3)

21. Invited, then, by these praises, Christ enters His temple,(4) and takes His scourge and drives the money-changers out of the temple. For He does not allow the slaves of money to be in His temple, nor does He allow those to be there who sell seats. What are seats but honours? What are the doves but simple minds or souls that follow a pure and clear faith? Shall I, then, bring into the temple him whom Christ shuts out? For he who sells dignities and honours will be bidden to go out. He will be bidden to go out who desires to sell the simple minds of the faithful.

22. Therefore, Auxentius is cast out. Mercurius is shut out. The portent is one, the names are two! That no one might know who he was, he changed his name so as to call himself Auxentius, because there had been here an Arian bishop, named Auxentius. He did this to deceive the people over whom the other had had power. He changed his name, but he did not change his falseness. He puts off the wolf, yet puts on the wolf again. It is no help to him that he has changed his name; whatever happens he is known. He is called by one name in the parts of Scythia, he is called by another here. He has a name for each country he lives in. He has two names already, and if he were to go elsewhere from here, he will have yet a third. For how will he endure to keep a name as a proof of such wickedness? He did less in Scythia, and was so ashamed that he changed his name. Here he has dared to do worse things, and will he be ready to be betrayed by his name wherever he goes? Shall he write the death warrant of so many people with his own hand, and yet be able to be unshaken in mind?

23. The Lord Jesus shut a few out of His temple, but Auxentius left none. Jesus with a scourge drove them out of His temple, Auxentius with a sword; Jesus with a scourge, Mercurius with an axe. The holy Lord drives out the sacrilegious with a scourge; the impious man pursues the holy with a sword. Of him you have well said to-day: Let him take away his laws with him. He will take them, although he is unwilling; he will take with him his conscience, although he takes no writing; he will take with him his soul inscribed with blood although he will not take a letter inscribed with ink. It is written: "Juda, thy sin is written with a pen of iron and with the point of a diamond, and it is graven upon thy heart,"(1) that is, it is written there, whence it came forth.

24. Does he, a man full of blood and full of murder, dare to make mention to me of a discussion? He who thinks that they whom he could not mislead by his words are to be slain with the sword, giving bloody laws with his mouth, writing them with his hand, and thinking that the law can order a faith for man to hold. He has not heard what was read to-day: "That a man is not justified by the works of the law,"(2) or "I, through the law, am dead to the law, that I may live unto God,"(3) that is, by the spiritual law he is dead to the carnal interpretation of the law. And we, by the law of our Lord Jesus Christ, are dead to this law, which sanctions such perfidious decrees. The law did not gather the Church together, but the faith of Christ. For the law is not by faith, but "the just man lives by faith."(4) Therefore, faith, not the law, makes a man just, for justice is not through the law, but through the faith of Christ. But he who casts aside his faith and pleads for that the claims of the law, bears witness that he is himself unjust; for the just man lives by faith.

25. Shall any one, then, follow this law, whereby the Council of Ariminum is confirmed, wherein Christ was said to be a creature. But say they: "God sent forth His Son, made of a woman, made under the law."(5) And so they say "made," that is, "created." Do they not consider these very words which they have brought forward; that Christ is said to have been made, but of a woman; that is, He was "made" as regards his birth from a Virgin, Who was begotten of the Father as regards His divine generation? Have they read also to-day, "that Christ redeemed us from the curse of the law, being made a curse for us"?(6) Was Christ a curse in His Godhead? But why He is called a curse the Apostle tells us, saying that it is written: "Cursed is every one that hangeth on a tree,"(1) that is, He Who in his flesh bore our flesh, in His body bore our infirmities and our curses, that He might crucify them; for He was not cursed Himself, but was cursed in thee. I So it is written elsewhere: "Who knew no sin, but was made sin for us, for He bore our sins,(2) that he might destroy them by the Sacrament of His Passion."

26. These matters, my brethren, I would discuss more fully with him in your presence; but knowing that you are not ignorant of the faith, he has avoided a trial before yon, and has chosen some four or five heathen to represent him, if that is he has chosen any, whom I should like to be present in our company, not to judge concerning Christ, but to hear the majesty of Christ. They, however, have already given their decision concerning Auxentius, to whom they gave no credence as he pleaded before them day by day. What can be more of a condemnation of him than the fact, that without an adversary he was defeated before his own judges? So now we also have their opinion against Auxentius.

27. And that he has chosen heathen is rightly to be condemned; for he has disregarded the Apostle's command, where he says: "Dare any of you, having a matter against another, go to law before the unjust and not before the saints? Do ye not know the saints shall judge the world?"(3) And below he says: "Is it so, that there is not a wise man among you, who can judge between heathen? But brother goeth to law with brother, and that before the unbelievers."(4) You see, then, that what he has introduced is against the Apostle's authority. Do you decide, then, whether we are to follow Auxentius or Paul as our master.

28. But why speak of the Apostle, when the Lord Himself cries through the prophet: "Hearken unto Me, My people, ye who know judgment, in whose heart is My law."(5) God says: "Hearken unto Me, My people, ye that know judgment." Auxentius says: Ye know not judgment. Do you see how he condemns God in you, who rejects the voice of the heavenly oracle: "Hearken unto Me, My people," says the Lord. He says not, "Hearken, ye Gentiles," nor does He say, "Hearken, ye Jews." For they who had been the people of the Lord have now become the people of error, and they who were the people of error have begun to be the people of God; for they have believed on Christ. That people then judges in whose heart is the divine, not the human law, the law not written in ink, but in the spirit of the living God;(1) not set down on paper, but stamped upon the heart. Who then, does you a wrong, he who refuses, or he who chooses to be heard by you?

29. Hemmed in on all sides, he betakes himself to the wiles of his fathers. He wants to stir up ill-will on the Emperor's side, saying that a youth, a catechumen ignorant of the sacred writings, ought to judge, and to judge in the consistory. As though last year when I was sent for to go to the palace, when in the presence of the chief men the matter was discussed before the consistory, when the Emperor wished to seize the basilica, I was cowed then at the sight of the royal court, and did not show the firmness a bishop should, or departed with diminished claims. Do they not remember that the people, when they knew I had gone to the palace, made such a rush that they could not resist its force; and all offered themselves to death for the faith of Christ as a military officer came out with some light troops to disperse the crowd? Was not I asked to calm the people with a long speech? Did I not pledge my word that no one should invade the basilica of the church? And though my services were asked for to do an act of kindness, yet the fact that the people came to the palace was used to bring ill-will upon me.They wish to bring me to this now again.

30. I recalled the people, and yet I did not escape their ill-will, which ill-will, however, I think we ought rather to tempt than fear. For why should we fear for the Name of Christ? Unless perchance I ought to be troubled because they say: "Ought not the Emperor to have one basilica, to which to go, and Ambrose wants to have more power than the Emperor, and so refuses to the Emperor the opportunity of going forth to church?" When they say this, they desire to lay hold of my words, as did the Jews who tried Christ with cunning words, saying: "Master, is it lawful to give tribute to Caesar or not?"(2) Is ill-will always stirred up against the servants of God on Caesar's account, and does impiety make use of this with a view to starting a slander, so as to shelter itself under the imperial name? and can they say that they do not share in the sacrilege of those whose advice they follow?

31. See how much worse than the Jews the Arians are. They asked whether He thought that the right of tribute should be given to Caesar; these want to give to Caesar the right of the Church. But as these faithless ones follow their author, so also let us answer as our Lord and Author has taught us. For Jesus seeing the wickedness of the Jews said to them: Why tempt ye Me? show Me a penny. When they had given it, He said: "Whose image and superscription hath it?"(1) They answered and said: Caesar's. And Jesus says to them: "Render unto Caesar the things that are Caesar's, and to God the things that are God's."(2) So, too, I say to these who oppose me: Show me a penny. Jesus sees Caesar's penny and says: Render unto Caesar the things that are Caesar's, and unto God the things that are God's. Can they in seizing the basilicas of the church offer Caesar's penny?

32. But in the church I only know of one Image, that is the Image of the unseen God, of Which God has said: "Let us make man in Our image and Our likeness;"(3) that Image of Which it is written, that Christ is the Brightness of His glory and the Image of His Person.(4) In that Image I perceive the Father, as the Lord Jesus Himself has said: "He that seeth Me seeth the Father."(5) For this Image is not separated from the Father, which indeed has taught me the unity of the Trinity, saying: "I and My Father are One,"(6) and again: "All things that the Father hath are Mine."(7) Also of the Holy Spirit, saying that the Spirit is Christ's, and has received of Christ, as it is written: "He shall receive of Mine, and shall declare it unto you."(8)

33. How, then, did we not answer humbly enough? If he demand tribute, we do not refuse it. The lands of the Church pay tribute. If the Emperor wants the lands, he has the power to claim them, none of us will interfere. The contributions of the people are amply sufficient for the poor. Do not stir up ill-will in the matter of the lands. Let them take them if it is the Emperor's will. I do not give them, but I do not refuse them. They ask for gold. I can say: Silver and gold I do not ask for. But they stir up ill-will because gold is spent. I am not afraid of such ill-will as this. I have dependents. My dependents are Christ's poor. I know how to collect this treasure. On that they may even charge me with this crime, that I have spent money on the poor I and if they make the charge that I seek for defence at their hands, I do not deny it; nay, I solicit it. I have my defence, but it consists in the prayers of the poor. The blind and the lame, the weak and the old, are stronger than hardy warriors. Lastly, gifts to the poor make God indebted to us, for it is written: "He that giveth to the poor, lendeth to God."(1) The guards of warriors often do not merit divine grace.

34. They declare also that the people have been led astray by the strains of my hymns.(2) I certainly do not deny it. That is a lofty strain, and there is nothing more powerful than it. For what has more power than the confession of the Trinity which is daily celebrated by the mouth of the whole people? All eagerly vie one with the other in confessing the faith, and know how to praise in verse the Father, Son, and Holy Spirit. So they all have become teachers, who scarcely could be disciples.

35. What could show greater obedience than that we should follow Christ's example, "Who, being found in fashion as a man, humbled Himself and became obedient even unto death?"(3) Accordingly He has freed all through His obedience. "For as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous."(4) If, then, He was obedient, let them receive the rule of obedience: to which we cling, saying to those who stir up ill-will against us on the Emperor's side: We pay to Caesar what is Caesar's, and to God what is God's. Tribute is due to Caesar, we do not deny it. The Church belongs to God, therefore it ought not to be assigned to Caesar. For the temple of God cannot be Caesar's by right.

36. That this is said with respectful feeling for the Emperor, no one can deny. For what is more full of respect than that the Emperor should be called the son of the Church. As it is said, it is said without sin, since it is said with the divine favour. For the Emperor is within the Church, not above it. For a good emperor seeks the aid of the Church and does not refuse it. As I say this with all humility, so also I state it with firmness. Some threaten us with fire, sword, exile; we have learnt as servants of Christ not to fear. To those who have no fear, nothing is ever a serious cause of dread. Thus too is it written: "Arrows of infants their blows have become."(1)

37. A sufficient answer, then,seems to have been given to their suggestion. Now I ask them, what the Saviour asked: "The baptism of John, was it from heaven or men?"(2) The Jews could not answer Him. If the Jews did not make nothing of the baptism of John, does Auxentius make nothing of the baptism of Christ? For that is not a baptism of men, but from heaven, which the angel of great counsel(3) has brought to us, that we might be justified to God. Wherefore, then, does Auxentius hold that the faithful ought to be rebaptized, when they have been baptized in the name of the Trinity, when the Apostle says: "One faith, one baptism"?(4) And wherefore does he say that he is man's enemy, not Christ's, seeing that he despises the counsel of God and condemns the baptism which Christ has granted us to redeem our sins.

LETTER XXII.

St. Ambrose in a letter to his sister gives an account of the finding of the bodies of SS. Gervasius and Protasius, and of his addresses to the people on that occasion. Preaching from Psalm xix., he allegorically expounded the "heavens "to represent the martyrs and apostles, and the "day" he takes to be their confession. They were humbled by God, and then raised again. He then gives an account of the state in which their bodies were found, and of their translation to the basilica. In another address he speaks of the joy of the Catholics and the malice of the Arians who denied the miracles that were being wrought, as the Jews used to do, and points out that their faith is quite different from that of the martyrs, and that since the devils acknowledge the Trinity, and they do not, they are worse than the very devils themselves.

To the lady, his sister, dearer to him than his eyes and life, Ambrose Bishop.

1. As I do not wish anything which takes place here in your absence to escape the knowledge of your holiness, you must know that we have found some bodies of holy martyrs. For after I had dedicated the basilica,(5) many, as it were, with one mouth began to address me, and said: Consecrate this as you did the Roman basilica. And I answered: "Certainly I will if I find any relics of martyrs." And at once a kind of prophetic ardour seemed to enter my heart.

2. Why should I use many words? God favoured us, for even the clergy were afraid who were bidden to clear away the earth from the spot before the chancel screen of SS. Felix and Nabor. I found the fitting signs, and on bringing in some on whom hands were to be laid,(1) the power of the holy martyrs became so manifest, that even whilst I was still silent, one(2) was seized and thrown prostrate at the holy burial-place. We found two men of marvellous stature, such as those of ancient days. All the bones were perfect, and there was much blood. During the whole of those two days there was an enormous concourse of people. Briefly we arranged the whole in order, and as evening was now coming on transferred them to the basilica of Fausta,(3) where watch was kept during the night, and some received the laying on of hands. On the following day we translated the relics to the basilica called Ambrosian. During the translation a blind man was healed.(4)I addressed the people then as follows:

3. When I considered the immense and unprecedented numbers of you who are here gathered together, and the gifts of divine grace which have shone forth in the holy. martyrs, I must confess that I felt myself unequal to this task, and that I could not express in words what we can scarcely conceive in our minds or take in with our eyes. But when the course of holy Scripture began to be read, the Holy Spirit Who spake in the prophets granted me to utter something worthy of so great a gathering, of your expectations, and of the merits of the holy martyrs.

4. "The heavens," it is said, "declare the glory of God."(5) When this Psalm is read, it occurs to one that not so much the material elements as the heavenly merits seem to offer praise worthy of God. And by the chance of this day's lessons it is made clear what "heavens" declare the glory of God. Look at the holy relics at my right hand and at my left, see men of heavenly conversation, behold the trophies of a heavenly mind. These are the heavens which declare the glory of God, these are His handiwork which the firmament proclaims. For not worldly enticements, but the grace of the divine working, raised them to the firmament of the most sacred Passion, and long before by the testimony of their character and virtues bore witness of them, that they continued steadfast against the dangers of this world.

5. Paul was a heaven, when he said: "Our conversation is in heaven."(1) James and John were heavens, and then were called" sons of thunder";(2) and John, being as it were a heaven, saw the Word with God.(3) The Lord Jesus Himself was a heaven of perpetual light, when He was declaring the glory of God, that glory which no man had seen before. And therefore He said: "No man hath seen God at any time, except the only-begotten Son, Who is in the bosom of the Father, He hath declared Him."(4) If you seek for the handiwork of God, listen to Job when he says: "The Spirit of God Who hath made me."(5) And so strengthened against the temptations of the devil, he kept his footsteps constantly without offence. But let us go on to what follows.

6. "Day," it is said, "unto day uttereth speech."(6) Behold the true days, where no darkness of night intervenes. Behold the days full of life and eternal brightness, which uttered the word of God, not in speech which passes away, but in their inmost heart, by constancy in confession, and perseverance in their witness.

7. Another Psalm which was read says: "Who is like unto the Lord our God, Who dwelleth on high, and regardeth lowly things in heaven and in the earth?"(7) The Lord regarded indeed lowly things when He revealed to His Church the relics of the holy martyrs lying hidden under the unnoted turf, whose souls were in heaven, their bodies in the earth: "raising the poor out of the dust, and lifting the needy from the mire,"(8) an d you see how He hath "set them with the princes of His people."(9) Whom are we to esteem as the princes of the people but the holy martyrs? amongst whose number Protasius and Gervasius long unknown are now enrolled, who have caused the Church of Milan, barren of martyrs hitherto, now as the mother of many children, to rejoice in the distinctions and instances of her own sufferings.

8. Nor let this seem at variance with the true faith: "Day unto day uttereth the word;" soul unto soul, life unto life, resurrection unto resurrection; "and night unto night showeth knowledge;"(1) that is, flesh unto flesh, they, that is, whose passion has shown to all the true knowledge of the faith. Good are these nights, bright nights, not without stars: "For as star differeth from star in brightness, so too is the resurrection of the dead."(2)

9. For not without reason do many call this the resurrection of the martyrs. I do not say whether they have risen for themselves, for us certainly the martyrs have risen. You know--nay, you have yourselves seen--that many are cleansed from evil spirits, that very many also, having touched with their hands the robe of the saints, are freed from those ailments which oppressed them; you see that the miracles of old time are renewed, when through the coming of the Lord Jesus grace was more largely shed forth upon the earth, and that many bodies are healed as it were by the shadow of the holy bodies. How many napkins are passed about! how many garments, laid upon the holy relics and endowed with healing power, are claimed! All are glad to touch even the outside thread, and whosoever touches will be made whole.

10. Thanks be to Thee, Lord Jesus, that at this time Thou hast stirred up for us the spirits of the holy martyrs, when Thy Church needs greater protection.(3) Let all know what sort of champions I desire, who are able to defend, but desire not to attack. These have I gained for you, O holy people, such as may help all and injure none. Such defenders do I desire, such are the soldiers I have, that is, not soldiers of this world, but soldiers of Christ. I fear no ill-will on account of them, the more powerful their patronage is the greater safety is there in it. And I wish for their protection for those very persons who grudge them to me. Let them come, then, and see my attendants. I do not deny that I am surrounded by such arms: "Some trust in chariots, and some in horses, but we will boast in the Name of the Lord our God."(4)

11. The course of divine Scripture relates that Elisha, when surrounded by the army of the Syrians, told his servant, who was afraid, not to fear; "for," said he, "they that be for us are more than those against us;"(1) and in order to prove this, he prayed that the eyes of Gehazi might be opened, and when they were opened, he saw that numberless hosts of angels were present. And we, though we cannot see them, yet feel their presence. Our eyes were shut, so long as the bodies of the saints lay hidden. The Lord opened our eyes, and we saw the aids wherewith we have been often protected. We used not to see them, but yet we had them. And so, as though the Lord had said to us when trembling, "See what great martyrs I have given you," so we with opened eyes behold the glory of the Lord, which is passed in the passion of the martyrs, and present in their working. We have escaped, brethren, no slight lead of shame; we had patrons and knew it not. We have found this one thing, in which we seem to excel those who have gone before us. That knowledge of the martyrs, which they lost, we have regained.

12. The glorious relics are taken out of an ignoble burying-place, the trophies are displayed under heaven. The tomb is wet with blood. The marks of the bloody triumph are present, the relics are found undisturbed in their order, the head separated from the body. Old men now repeat that they once heard the names of these martyrs and read their titles. The city which had carried off the martyrs of other places had lost her own. Though this be the gift of God, yet I cannot deny the favour which the Lord Jesus has granted to the time of my priesthood, and since I myself am not worthy to be a martyr, I have obtained these matryrs for you.

13. Let these triumphant victims be brought to the place where Christ is the victim. But He upon the altar, Who suffered for all; they beneath the altar, who were redeemed by His Passion. I had destined this place for myself, for it is fitting that the priest should rest there where he has been wont to offer, but I yield the right hand portion to the sacred victims; that place was due to the martyrs. Let us, then, deposit the sacred relics, and lay them up m a worthy resting-place, and let us celebrate the whole day with faithful devotion.

14. The people called out and demanded that the deposition of the martyrs should be postponed until the Lord's day, but at length it was agreed that it should take place the following day. On the following day again I preached to the people on this sort.

15. Yesterday I handled the verse, "Day unto day uttereth speech,"(1) as my ability enabled me; to-day holy Scripture seems to me not only to have prophesied in former times, but even at the present. For when I behold your holy celebration continued day and night, the oracles of the prophet's song have declared that these days, yesterday and to-day, are the days of which it is most opportunely said: "Day unto day uttereth speech;" and these the nights of which it is most fittingly said that "Night unto night showeth knowledge." For what else but the Word of God have you during these two days uttered with inmost affection, and have proved yourselves to have the knowledge of the faith.

16. And they who usually do so have a grudge against this solemnity of yours; and since because of their envious disposition they cannot endure this solemnity, they hate the cause of it, and go so far in their madness as to deny the merits of the martyrs, whose deeds even the evil spirits confess. But this is not to be wondered at since such is the faithlessness of unbelievers that the confession of the devil is often more easy to endure. For the devil said: "Jesus, Son of the living God, why art Thou come to torment us before the time?"(2) And the Jews hearing this, even themselves denied Him to be the Son of God. And at this time you have heard the devils crying out, and confessing to the martys that they cannot bear their sufferings, and saying, "Why are ye come to torment us so severely?" And the Arians say: "These are not martys, and they cannot torment the devil, nor deliver any one, while the torments of the devils are proved by their own words, and the benefits of the martyrs are declared by the restoring of the healed, and the proof of those that are loosed.

17. They deny that the blind man received sight, but he denies not that he is healed. He says: I who could not see now see. He says: I ceased to be blind, and proves it by the fact. They deny the benefit, who are unable to deny the fact.(3) The man is known: so long as he was well he was employed in the public service; his name is Severus, a butcher by trade. He had given up his occupation when this hindrance betel him. He calls for evidence those persons by whose kindness he was supported; he adduces those as able to affirm the truth of his visitation whom he had as witnesses of his blindness. He declares that when he touched the hem of the robe of the martyrs, wherewith the sacred relics were covered, his sight was restored.

18. Is not this like that which we read in the Gospel? For we praise the power of the same Author in each case, nor does it be a work or a gift, since He confers a gift in His works, and works in His gift. For that which He gave to others to be done, this His Name effects in the work of others. So we read in the Gospel, that the Jews, when they saw the gift of healing in the blind man, called for the testimony of his parents, and asked: "How doth your son see?" when he said: "Whereas I was blind, now I see."(1) And in this case the man says, "I was blind and now I see." Ask others if you do not believe me; ask strangers if you think his parents are in collusion with me. The obstinacy of these men is more hateful than that of the Jews, for the latter, when they doubted, at least asked his parents; the others enquire in secret and deny in public, incredulous not as to the work, but as to its Author.

19. But I ask what it is that they do not believe; is it whether any one can be aided by the martyrs? This is the same thing as not to believe Christ, for He Himself said: "Ye shall do greater things than these."(2) How? By those martyrs whose merits have been long efficacious, whose bodies were long since found? Here I ask, do they bear a grudge against me, or against the holy martyrs? If against me, are any miracles wrought by me? by my means or in my name? Why, then, grudge me what is not mine? If it be against the martyrs (for if they bear no grudge against me, it can only be against them), they show that the martyrs were of another faith than that which they believe. For otherwise they would not have any feeling against their works, did they not judge that they have not the faith which was in them, that faith established by the tradition of our forefathers, which the devils themselves cannot deny, but the Arians do.

21. We have to-day heard those on whom hands were laid say, that no one can be saved unless he believe in the Father, the Son, and the Holy Spirit; that he is dead and buried who denies the Holy Spirit, and believes not the almighty power of the Trinity. The devil confesses this, but the Arians refuse to do so. The devil says: Let him who denies the Godhead of the Holy Spirit be so tormented as himself was tormented by the martyrs.

22. I do not accept the devil's testimony but his confession. The devil spoke unwillingly, being compelled and tormented. That which wickedness suppresses, torture extracts. The devil yields to blows, and the Arians have not yet learned to yield. How great have been their sufferings, and yet. like Pharaoh, they are hardened by their calamities! The devil said, as we find it written: "I know Thee Who Thou art, Thou art the Son of the living God."(1) And the Jews said: "We know not whence He is."(2) The evil spirits said to-day, yesterday, and during the night, We know that ye are martyrs. And the Arians say, We know not, we will not understand, we will not believe. The evil spirits say to the martyrs, Ye are come to destroy us. The Arians say, The torments of the devils are not real but fictitious and made-up tales. I have heard of many things being made up, but no one has ever been able to feign that he was an evil spirit. What is the meaning of the torment we see in those on whom hands are laid? What room is there here for fraud? what suspicion of pretence?

23. But I will not make use of the voice of evil spirits in support of the martyrs. Their holy sufferings are proved by the benefits they confer. These have persons to judge of them, namely, those who are cleansed, and witnesses, namely, those who are set free. That voice is better than that of devils, which the soundness of those utters who came infirm; better is the voice which blood sends forth, for blood has a loud voice reaching from earth to heaven. You have read how God said: "Thy brother's blood crieth unto Me."(3) This blood cries by its colour, the blood cries by the voice of its effects, the blood cries by the triumph of its passion. We have acceded to your request, and have postponed till to-day the deposition of the relics which was to have taken place yesterday.

LETTER XL.

St. Ambrose begs Theodosius to listen to him, as he cannot be silent without great risk to both. He points out that Theodosius though God-fearing may be led astray, and points out that his decision respecting the restoration of the Jewish synagogue is full of peril, exposing the bishop to the danger of either acting against the truth or of death. The case of Julian is referred to, and the reasons given for the imperial rescript are met, especially by the plea that the Jews had burnt many churches. St. Ambrose touches on the temple of the Valentinians, whom he declares to be worse than heathen, and points out what a door would be opened to the calumnies of the Jews and a triumph over Christ Himself. The Emperor is lastly warned by the example of Maximus not to take the part of Jews or heretics, and is urged to clemency.

Ambrose, Bishop, to the most clement prince, and blessed Emperor, Theodosius the Augustus.

1. I am continually harassed by almost incessant cares, most blessed Emperor, but I have never been in such anxiety as at present, since I see that I must take heed that there be nothing which may be ascribed to me savouring even of sacrilege. And so I entreat you to listen with patience to what I say. For, if I am unworthy to be heard by you, I am unworthy to offer for you, who have been entrusted by you with your vows and prayers. Will you not yourself hear him whom you wish to be heard for you? Will you not hear him pleading his own cause whom you have heard for others? And do you not fear for your own decision, lest by thinking him unworthy to be heard by you, you make him unworthy to be heard for you?

2. But it is neither the part of an emperor to refuse liberty of speech, nor of a priest not to say what he thinks. For there is nothing in you emperors so popular and so estimable as to appreciate freedom in those even who are in subjection to you by military obedience. For this is the difference between good and bad princes, that the good love liberty, the bad slavery. And there is nothing in a priest so full of peril as regards God, or so base in the opinion of men, as not freely to declare what he thinks. For it is written: "I spoke of Thy testimonies before kings, and was not ashamed; "(1) and in another place: "Son of man, I have set Thee a watchman unto the house of Israel, in order," it is said, "that if the righteous doth turn from his righteousness, and commit iniquity, because thou hast not given him warning," that is, hast not told him what to guard against, "the memory of his righteousness shall not be retained, and I will require his blood at thine hand. But if thou warn the righteous that he sin not, and he doth not sin, the righteous shall surely live because thou hast warned him, and thou shalt deliver thy soul." (2)

3. I had rather then, O Emperor, have fellowship with you in good than in evil, and therefore the silence of the priest ought to displease your Clemency, and his freedom to please you. For you are involved in the risk of my silence, but are aided by the benefit of my freedom. I am not, then, officiously intruding in things where I ought not, nor interfering in the affairs of others. I am obeying the commands of God. And I do this first of all out of love for you, good-will toward you, and desire of preserving your well-doing. If I am not believed in this, or am forbidden to act on this feeling, I speak in very truth for fear of offending God. For if my peril would set you free, I would patiently offer myself for you, though not willingly, for I had rather that without my peril you might be acceptable to God and glorious. But if the guilt of silence and dissimulation on my part would both weigh me down and not set you free, I had rather that you should think me too importunate, than useless and base. Since it is written, as the holy Apostle Paul says, whose teaching you cannot controvert: "Be instant, in season, out of season, reprove, entreat, rebuke with all patience and doctrine."(1)

4. We, then, also have One Whom it is even more perilous to displease, especially since even emperors are not displeased when every one discharges his own office, and you patiently listen to every one making suggestions in his own sphere, nay, you rebuke him if he act not according to the order of his service. Can this, then, seem to you offensive in priests, which you willingly accept from those who serve you; since we speak not what we wish, but what we are bidden? For you know the passage: "When ye shall stand before kings and rulers, take no thought what ye shall speak, for it shall be given you in that hour what ye shall speak; for it is not ye that speak, but the Spirit of your Father Who speaketh in you."(2) And if I were speaking in state causes, although justice must be observed even in them, I should not feel such dread if I were not listened to, but in the cause of God whom will you listen to, if not to the priest, at whose greater peril sin is committed? Who will dare to tell you the truth if the priest dare not?

5. I know that you are Godfearing, merciful, gentle, and calm, having the faith and fear of God at heart, but often some things escape our notice. "Some have a zeal of God, but not according to knowledge."(3) And I think that we ought to take care lest this also come upon faithful souls. I know your piety towards God, your lenity towards men, I myself am bound by the benefits of your favour. And therefore I fear the more, I am the more anxious; lest even you condemn me hereafter by your own judgment, because through my want of openness or my flattery you should not have avoided some fault. If I saw that you sinned against me, I ought not to keep silence, for it is written: "If thy brother sin against thee, rebuke him at first, then chide him sharply before two or three witnesses. If he will not hear thee, tell the Church."(4) Shall I, then, keep silence in the cause of God?Let us, then, consider what I have to fear.

6. A report was made by the military Count of the East that a synagogue had been burnt, and that this was done at the instigation of the Bishop. You gave command that the others should be punished, and the synagogue be rebuilt by the Bishop himself. I do not urge that the Bishop's account ought to have been waited for, for priests are the calmers of disturbances, and anxious for peace, except when even they are moved by some offence against God, or insult to the Church. Let us suppose that that Bishop was too eager in the matter of burning the synagogue, and too timid at the judgment-seat, are not you afraid, O Emperor, lest he comply with your sentence, lest he fail in his faith?

7. Are you not also afraid, lest, which will happen, he oppose your Count with a refusal? He will then be obliged to make him either an apostate(1) or a martyr, either of these alien to the times, either of them equivalent to persecution, if he be compelled either to apostatize or to undergo martyrdom. You see in what direction the issue of the matter inclines. If you think the Bishop firm, guard against making a martyr of a firm man; if you think him vacillating, avoid causing the fall of one who is frail. For he has a heavy responsibility who has caused the weak to fall.

8. Having, then, thus stated the two sides of the matter, suppose that the said Bishop says that he himself kindled the fire,(2) collected the crowd, gathered the people together, in order not to lose an opportunity of martyrdom, and instead of the weak to put forward a stronger athlete. O happy falsehood, whereby one gains for others acquittal, for himself grace! This it is, O Emperor, which I, too, have requested, that you would rather take vengence on me, and if you consider this a crime, would attribute it to me. Why order judgment against one who is absent? You have the guilty man present, you hear his confession. I declare that I set fire to the synagogue, or at least that I ordered those who did it, that there might not be a place where Christ was denied. If it be objected to me that I did not set the synagogue on fire here, I answer, it began to be burnt by the judgment of God, and my work came to an end. And if the very truth be asked, I was the more slack because I did not expect that it would be punished. Why should I do that which as it was unavenged would also be without reward? These words hurt modesty but recall grace, lest that be done whereby an offence against God most High may be committed.

9. But let it be granted that no one will cite the Bishop to the performance of this task, for I have asked this of your Clemency, and although I have not yet read that this edict is revoked, let us notwithstanding assume that it is revoked. What if others more timid offer that the synagogue be restored at their cost; or that the Count, having found this previously determined, himself orders it to be rebuilt out of the funds of Christians? You, O Emperor, will have an apostate Count, and to him will you entrust the victorious standards? Will you entrust the labarum, consecrated as it is by the Name of Christ, to one who restores the synagogue which knows not Christ? Order the labarum to be carried into the synagogue, and let us see if they do not resist.

10. Shall, then, a place be made for the unbelief of the Jews out of the spoils of the Church, and shall the patrimony, which by the favour of Christ has been gained for Christians, be transferred to the treasuries of unbelievers? We read that Of old temples were built for idols of the plunder taken from Cimbri, and the spoils of other enemies. Shall the Jews write this inscription on the front of their synagogue: "The temple of impiety, erected from the plunder of Christians"?

11. But, perhaps, the cause of discipline moves you, O Emperor. Which, then, is of greater importance, the show of discipline or the cause of religion? It is needful that judgment should yield to religion.

12. Have you not heard, O Emperor, how, when Julian had commanded that the temple of Jerusalem should be restored, those who were clearing the rubbish were consumed by fire?(1) Will you not beware lest this happen now again? For you ought not to have commanded what Julian commanded.

13. But what is your motive? Is it because a public building of whatever kind has been burnt, or because it was a synagogue? If you are moved by the burning of a building of no importance (for what could there be in so mean a town?), do you not remember, O Emperor, how many prefects' houses have been burnt at Rome, and no one inflicted punishment for it? And, in truth, if any emperor had desired to punish the deed sharply, he would have injured the cause of him who had suffered so great a loss. Which, then, is more fitting, that a fire in some part of the buildings of Callinicum, or of the city of Rome, should be punished, if indeed it were right at all? At Constantinople lately, the house of the bishop was burnt and your Clemency's son interceded with his father, praying that you would not avenge the insult offered to him, that is, to the son of the emperor, and the burning of the episcopal house. Do you not consider, O Emperor, that if you were to order this deed to be punished, he would again intervene against the punishment? That favour was, however, fittingly obtained by the son from the father, for it was worthy of him first to forgive the injury done to himself. That was a good division in the distribution of favour, that the son should be entreated for his own loss, the father for that of the son. Here there is nothing for you to keep back for your son. Take heed, then, lest you derogate aught from God.

14. There is, then, no adequate cause for such a commotion, that the people should be so severely punished for the burning of a building, and much less since it is the burning of a synagogue, a home of unbelief, a house of impiety, a receptacle of folly, which God Himself has condemned. For thus we read, where the Lord our God speaks by the mouth of the prophet Jeremiah: "And I will do to this house, which is called by My Name, wherein ye trust, and to the place which I gave to you and to your fathers, as I have done to Shiloh, and I will cast you forth from My sight, as I cast forth your brethren, the whole seed of Ephraim. And do not thou pray for that people, and do not thou ask mercy for them, and do not come near Me on their behalf, for I will not hear thee. Or seest thou not what they do in the cities of Judah?"(1) God forbids intercession to be made for those.

15. And certainly, if I were pleading according to the law of nations, I could tell how many of the Church's basilicas the Jews burnt in the time of the Emperor Julian: two at Damascus, one of which is scarcely now repaired, and this at the cost of the Church, not of the Synagogue; the other basilica still is a rough mass of shapeless ruins. Basilicas were burnt at Gaza, Ascalon, Berytus, and in almost every place in those parts, and no one demanded punishment. And at Alexandria a basilica was burnt by heathen and Jews, which surpassed all the rest. The Church was not avenged, shall the Synagogue be so?

16. Shall, then, the burning of the temple of the Valentinians be also avenged? But what is but a temple in which is a gathering of heathen? Although the heathen invoke twelve gods, the Valentinians worship thirty-two AEons whom they call gods. And I have found out concerning these also that it is reported and ordered that some monks should be punished, who, when the Valentinians were stopping the road on which, according to custom and ancient use, they were singing psalms as they went to celebrate the festival of the Maccabees, enraged by their insolence, burnt their hurriedly-built temple in some country village.

17. How many have to offer themselves to such a choice, when they remember that in the time of Julian, he who threw down an altar, and disturbed a sacrifice, was condemned by the judge and suffered martyrdom? And so the judge who heard him was never esteemed other than a prosecutor, for no one thought him worthy of being associated with, or of a kiss. And if he were not now dead, I should fear, O Emperor, that you would take vengeance on him, although he escaped not the vengeance of heaven, outliving his own heir.

18. But it is related that the judge was ordered to take cognizance of the matter, and that it was written that he ought not to have reported the deed, but to have punished it, and that the money chests which had been taken away should be demanded. I will omit other matters. The buildings of our churches were burnt by the Jews, and nothing was restored, nothing was asked back, nothing demanded. But what could the Synagogue have possessed in a far distant town, when the whole of what there is there is not much; there is nothing of value, and no abundance? And what then could the scheming Jews lose by the fire? These are artifices of the Jews who wish to calumniate us, that because of their complaints, an extraordinary military inquiry may be ordered, and a soldier sent, who will, perhaps, say what one said once here, O Emperor, before your accession: "How will Christ be able to help us who fight for the Jews against Christ, who are sent to avenge the Jews? They have destroyed their own armies, and wish to destroy ours."

19. Further, into what calumnies will they not break out, who by false witness calumniated even Christ? Into what calumnies will not men break out who are liars, even in things belonging to God? Whom will they not say to have been the instigators of that sedition? Whom will they not assail, even of those whom they recognize not, that may gaze upon the numberless ranks of Christians in chains, that they may see the necks of the faithful people bowed in captivity, that the servants of God may be concealed in darkness, may be beheaded, given over to the fire, delivered to the mines, that their sufferings may not quickly pass away?

20. Will you give this triumph over the Church of God to the Jews? this trophy over Christ's people, this exultation, O Emperor, to the unbelievers? this rejoicing to the Synagogue, this sorrow to the Church? The people of the Jews will set this solemnity amongst their feast-days, and will doubtless number it amongst those on which they triumphed either over the Amorites, or the Canaanites, or were delivered from the hand of Pharaoh, King of Egypt, or of Nebuchodonosor, King of Babylon. They will add this solemnity, in memory of their having triumphed over the people of Christ.

21. And whereas they deny that they themselves are bound by the Roman laws, and repute those laws as criminal, yet now they think that they ought to be avenged, as it were, by the Roman laws. Where were those laws when they themselves set fire to the roofs of the sacred basilicas? If Julian did not avenge the Church because he was an apostate, will you, O Emperor, avenge the injury done to the Synagogue, because you are a Christian?

22. And what will Christ say to you afterwards? Do you not remember what He said by the prophet Nathan to holy David?(1) "I have chosen thee the youngest of thy brethren, and from a private man have made thee emperor. I have placed of the fruit of thy seed on the imperial throne. I have made barbarous nations subject unto thee, I have given thee peace, I have delivered thine enemy captive into thy power. Thou hadst no corn for provision for thine army, I opened to thee the gates, I opened to thee their stores by the hand of the enemies themselves. Thy enemies gave to thee their provisions which they had prepared for themselves. I troubled the counsels of thy enemy, so that he made himself bare. I so lettered the usurper of the empire himself and bound his mind, that whilst he still had means of escape, yet with all belonging to him, as though for fear lest any should escape thee, he shut himself in. His officer and forces on the other element,(1) whom before I had scattered, that they might not join to fight against thee, I brought together again to complete thy victory. Thy army, gathered together from many unsubdued nations, I bade keep faith, tranquillity, and concord as if of one nation. When there was the greatest danger lest the perfidious designs of the barbarians should penetrate the Alps, I conferred victory on thee within the very wall of the Alps, that thou mightest conquer without loss. Thus, then, I caused thee to triumph over thy enemy, and thou givest My enemies a triumph over My people."

23. Is it not on this account that Maximus was forsaken, who, before the days of the expedition, hearing that a synagogue had been burnt in Rome, had sent an edict to Rome, as if he were the upholder of public order? Wherefore the Christian people said, No good is in store for him. That king has become a Jew, we have heard of him as a defender of order, and Christ, Who died for sinners, soon tested him. If this was said of words, what will be said of punishment? And then at once he was overcome by the Franks and the Saxons, in Sicily, at Siscia, at Petavio, in a word everywhere. What has the believer in common with the unbeliever? The instances of his unbelief ought to be done away with together with the unbeliever himself. That which injured him, that wherein he who was conquered offended, the conqueror ought not to follow but to condemn.

24. I have, then, recounted these things not as to one who is ungrateful, but have enumerated them as rightly bestowed, in order that, warned by them, you, to whom more has been given, may love more. When Simon answered in these words the Lord Jesus said: "Thou hast judged rightly."(2) And straightway turning to the woman who anointed His feet with ointment, setting forth a type of the Church, He said to Simon: "Wherefore I say unto thee, her sins which are many are forgiven, since she loved much. But he to whom less is forgiven loveth less."(3) This is the woman who entered into the house of the Pharisee, and cast off the Jew, but gained Christ. For the Church shut out the Synagogue, why is it now again attempted that in the servant of Christ the Synagogue should exclude the Church from the bosom of faith, from the house of Christ?

25. I have brought these matters together in this address, O Emperor, out of love and zeal for you. For I owe it to your kindnesses (whereby, at my request, you have liberated many from exile, from prison, from the extreme penalty of death) that I should not fear even offending your feelings for the sake of your own salvation (no one has greater confidence than he who loves from his heart, certainly no one ought to injure him who takes thought for him); that I may not lose in one moment that favour granted to every priest and received by me for so many years; and yet it is not the loss of favour which I deprecate but the peril to salvation.

26. And yet how great a thing it is, O Emperor, that you should not think it necessary to enquire or to punish in regard to a matter as to which up to this day no one has enquired, no one has ever inflicted punishment. It is a serious matter to endanger your salvation for the Jews. When Gideon(1) had slain the sacred calf, the heathen said, The gods will themselves avenge the injury done to them. Who is to avenge the Synagogue? Christ, Whom they slew, Whom they denied? Will God the Father avenge those who do not receive the Father, since they have not received the Son? Who is to avenge the heresy of the Valentinians? How can your piety avenge them, seeing it has commanded them to be excluded, and denied them permission to meet together? If I set before you Josiah as a king approved of God, will you condemn that in them which was approved in him?(2)

27. But at any rate if too little confidence is placed in me, command the presence of those bishops whom you think fit, let it be discussed, O Emperor, what ought to be done without injury to the faith, If you consult your officers concerning pecuniary causes, how much more just is it that you should consult the priests of God in the cause of religion.

28. Let your Clemency consider from how many plotters, how many spies the Church suffers. If they come upon a slight crack, they plant a dart in it. I speak after the manner of men, but God is feared more than men, Who is rightly set before even emperors. If any one thinks it right that deference should be paid to a friend, a parent, or a neighbour, I am right in judging that deference should be paid to God, and that He should be preferred to all. Consult, O Emperor, your own advantage, or suffer me to consult mine.

29. What shall I answer hereafter, if it be discovered that, by authority given from this place, Christians have been slain by the sword, or by clubs, or thongs knotted with lead? How shall I explain such a fact? How shall I excuse it to those bishops, who now mourn bitterly because some, who have discharged the office of the priesthood for thirty and many more years, or other ministers of the Church, are withdrawn from their sacred office, and set to discharge municipal duties?(1) For if they who war for you serve for a stated time of service, how much more ought you to consider those who war for God. How, I say, shall I excuse this to the bishops, who make complaint concerning the clergy, and write that the Churches are wasted by a serious attack upon them?

30. I was desirous that this should come to the knowledge of your Clemency. You will, when it pleases you, vouchsafe to consider and give order according to your will, but exclude and cast out that which troubles me, and troubles me rightly. You do yourself whatever you order to be done, even if he, your officer, do not do it. I much prefer that you should be merciful, than that he should not do what he has been ordered.

31. You have those(2) for whom you ought yet to invite and to merit the mercy of the Lord in regard to the Roman Empire; you have those for whom you hope even more than for yourself; let the grace of God for them, let their salvation appeal to you in these words of mine. I fear that you may commit your cause to the judgment of others. Everything is still unprejudiced before you. On this point I pledge myself to our God for you, do not fear your oath.(3) Is it possible that that should displease God which is amended for His honour? You need not alter anything in that letter, whether it be sent or is not yet sent. Order another to be written, which shall be full of faith, full of piety. For you it is possible to change for the better, for me it is not possible to hide the truth.

32. You forgave the Antiochians the insult offered to you;(4) you have recalled the daughters of your enemy, and given them to be brought up by a relative; you sent sums of money to the mother of your enemy from your own treasury. This so great piety, this so great faith towards God, will be darkened by this deed. Do not you, then, I entreat, who spared enemies in arms, and preserved your adversaries, think that Christians ought to be punished with such eagerness.

33. And now, O Emperor, I beg you not to disdain to hear me who am in fear both for yourself and for myself, for it is the voice of a Saint which says: "Wherefore was I made to see the misery of my people?"(1) that I should commit an offence against God. I, indeed, have done what could be done consistently with honour to you, that you might rather listen to me in the palace, lest, if it were necessary, you should listen to me in the Church.

LETTER XLI.

St. Ambrose in this letter to his sister continues the account of the matters contained in his letter to Theodosius, and of a sermon which he subsequently delivered before the Emperor, with the result that the Emperor, when St. Ambrose refused to offer the Sacrifice before receiving a promise that the objectionable order should be revoked, yielded.

THE BROTHER TO HIS SISTER.

1. You were good enough to write me word that your holiness was still anxious, because I had written that I was so, so that I am surprised that you did not receive my letter in which I wrote word that satisfaction had been granted me. For when it was reported that a synagogue of the Jews and a conventicle of the Valentinians had been burnt by Christians at the instigation of the bishop, an order was made while I was at Aquileia, that the synagogue should be rebuilt, and the monks punished who had burnt the Valentinian building. Then since I gained little by frequent endeavours, I wrote and sent a letter to the Emperor, and when he went to church I delivered this discourse.

2. In the book of the prophet it is written: "Take to thyself the rod of an almond tree."(2) We ought to consider why the Lord said this to the prophet, for it was not written without a purpose, since in the Pentateuch too we read that the almond rod of Aaron the priest, after being long laid up, blossomed. For the Lord seems to signify by the rod that the prophetic or priestly authority ought to be straightforward, and to advise not so much what is pleasant as what is expedient.

3. And so the prophet is bidden to take an almond rod, because the fruit of this tree is bitter in its rind, hard in its shell, and inside it is pleasant, that after its likeness the prophet should set forth things bitter and hard, and should not fear to proclaim harsh things. Likewise also the priest; for his teaching, though for a time it may seem bitter to some, and like Aaron's rod be long laid up in the ears of dissemblers, yet after a time, when it is thought to have dried up, it blossoms.

4. Wherefore also the Apostle says: "What will ye, shall I come to you with a rod, or in love and in the spirit of gentleness?"(1) First he made mention of the rod, and like the almond rod struck those who were wandering, that he might afterwards comfort them in the spirit of meekness. And so meekness restored him whom the rod had deprived of the heavenly sacraments. And to his disciple he gave similar injunctions, saying: "Reprove, beseech, rebuke.''(2) Two of these are hard, one is gentle, but they are hard only that they may soften; for as to suffering from excess of gall, bitter food or drink seems sweet, and on the other hand sweet food is bitter, so where the mind is wounded it grows worse under the influence of pleasurable flattery, and again is made sound by the bitterness of correction.

5. Let thus much be gathered from the passage of the prophet, and let us now consider what the lesson from the Gospel contains: "One of the Pharisees invited the Lord Jesus to eat with him, and He entered inte the Pharisee's house and sat down. And behold a woman, who was a sinner in the city, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, and standing behind at His feet, began to wash His feet with her tears." And then he read as far as this place: "Thy faith hath saved thee, go in peace."(3) How simple, I went on to say, is this Gospel lesson in words, how deep in its counsels! And so because the words are those of the "Great Counsellor,"(4) let us consider their depth.

6. Our Lord Jusus Christ judged that men could more readily be bound and led on to do the things that are right by kindness than by fear, and that love avails more than dread for correction. And so, when He came, being born of a Virgin, He sent forth His grace, that sin might be forgiven in baptism in order to make us more grateful to Himself. Then if we repay Him by services befitting men who are grateful, He has declared in this woman that there will be a reward for this grace itself to all men. For if He had forgiven only our original debt, He would have seemed more cautious than merciful, and more careful for our correction than magnificent in His rewards. It is only the cunning of a narrow mind that tries to entice, but it is fitting for God that those whom He has invited by grace He should lead on by increase of that grace. And so He first bestows on us a gift by baptism, and afterwards gives more abundantly to those who serve Him faithfully. So, then, the benefits of Christ are both incentives and rewards of virtue.

7. And let no one be startled at the word "creditor."(1) We were before under a hard creditor, who was not to be satisfied and paid to the full but by the death of the debtor. The Lord Jesus came, He saw us bound by a heavy debt. No one could pay his debt with the patrimony of his innocence. I could have nothing of my own wherewith to free myself. He gave to me a new kind of acquittance, changing my creditor because I had nothing wherewith to pay my debt. But it was sin, not nature, which had made us debtors, for we had contracted heavy debts by our sins, that we who had been free should be bound, for he is a debtor who received any of his creditor's money. Now sin is of the devil; that wicked one has, as it were, these riches in his possession. For as the riches of Christ are virtues, so crimes are the wealth of the devil. He had reduced the human race to perpetual captivity by the heavy debt of inherited liability, which our debt-laden ancestor had transmitted to his posterity by inheritance. The Lord Jesus came, He offered His death for the death of all, He poured out His Blood for the blood of all.

8. So, then, we have changed our creditor, not escaped wholly, or rather we have escaped, for the debt remains but the interest is cancelled, for the Lord Jesus said, "To those who are in bonds, Come out, and to those who are in prison, Go forth;"(2) so your sins are forgiven. All, then, are forgiven, nor is there any one whom He has not loosed. For thus it is written, that He has forgiven "all trangressions, doing away the handwriting of the ordinance that was against us."(1) Why, then, do we hold the bonds of others, and desire to exact the debts of others, while we enjoy our own remission? He who forgave all, required of all that what every one remembers to have been forgiven to himself, he also should forgive others.

9. Take care that you do not begin to be in a worse case as creditor than as debtor, like the man in the Gospel,(2) to whom his lord forgave all his debt, and who afterwards began to exact from his fellow-servant that which he himself had not paid, for which reason his master being angry, exacted from him, with the bitterest reproaches, that which he had before forgiven him. Let us, therefore, take heed lest this happen to us, that by not forgiving that which is due to ourselves, we should incur the payment of what has been forgiven us, for thus is it written in the words of the Lord Jesus: "So shall My Father, Which is in heaven, do also unto you, if ye from your hearts forgive not every one his brother."(3) Let us, then, forgive few things to whom many have been forgiven, and understand that the more we forgive the more acceptable shall we be to God, for we are the more well pleasing to God, the more we have been forgiven.

10. And, finally, the Pharisee, when the Lord asked him, "which of them loved him most,"(4) answered, "I suppose that he to whom he forgave most." And the Lord replied. "Thou hast judged rightly. "(5) The judgment of the Pharisee is praised, but his affection is blamed. He judges well concerning others, but does not himself believe that which he thinks well of in the case of others. You hear a Jew praising the discipline of the Church, extolling its true grace, honouring the priests of the Church; if you exhort him to believe he refuses, and so follows not himself that which he praises in us. His praise, then, is not full, because Christ said to him: "Thou hast rightly judged," for Cain also offered rightly, but did not divide rightly, and therefore God said to him: "If thou offerest rightly, but dividest not rightly, thou hast sinned, be still."(6) So, then, this man offered rightly, for he judges that Christ ought to be more loved by Christians, because He has forgiven us many sins; but he divided not rightly, because he thought that He could be ignorant of the sins of men Who forgave the sins of men.

11. And, therefore, He said to Simon: "Thou seest this woman. I entered into thine house, and thou gavest Me no water for My feet, but she hath washed My feet with her tears."(1) We are all the one body of Christ, the head of which is God, and we are the members; some perchance eyes, as the prophets; others teeth, as the apostles, who have passed the food of the Gospel preached into our breasts, and rightly is it written: "His eyes shall be bright with wine. and his teeth whiter than milk."(2) And His hands are they who are seen to carry out good works, His belly are they who distribute the strength of nourishment on the poor. So, too, some are His feet, and would that I might be worthy to be His heel! He, then, pours water upon the feet of Christ, who forgives the very lowest their offences, and while delivering those of low estate, yet is washing the feet of Christ.

12. And he pours water upon the feet of Christ, who purifies his conscience from the defilement of sin, for Christ walks in the breast of each. Take heed, then, not to hare your conscience polluted, and so to begin to defile the feet of Christ. Take heed lest He encounter a thorn of wickedness in you, whereby as He walks in you His heel may be wounded. For this was why the Pharisee gave no water for the feet of Christ, that he had not a soul pure from the filth of unbelief. For how could he cleanse his conscience who had not received the water of Christ? But the Church both has this water and has tears. For faith which mourns over former sins is wont to guard against fresh ones. Therefore, Simon the Pharisee, who had no water, had also, of course, no tears. For how should he have tears who had no penitence? For since he believed not in Christ he had no tears. For if he had had them he would have washed his eyes, that he might see Christ, Whom, though he sat at meat with Him, he saw not. For had he seen Him, he would not have doubted of His power.

13. The Pharisee had no hair, inasmuch as he could not recognize the Nazarite; the Church had hair, and she sought the Nazarite, Hairs are counted as amongst the superfluities of the body, but if they be anointed, they give forth a good odour, and are an ornament to the head; if they be not anointed with oil, are a burden. So, too, riches are a burden if you know not how to use them, and sprinkle them not with the odour of Christ. But if you nourish the poor, if you wash their wounds and wipe away their filth, you have indeed wiped the feet of Christ.

14. "Thou gavest Me no kiss, but she from the time she came in hath not ceased to kiss My feet."(1) A kiss is the sign of love. Whence, then, can a Jew have a kiss, seeing he has not known peace, nor received peace from Christ when He said: "My peace I give you, My peace I leave you."(2) The Synagogue has not a kiss, but the Church has, who waited for Him, who loved Him, who said: "Let Him kiss me with the kisses of His mouth."(3) For by His kisses she wished gradually to quench the burning of that long desire, which had grown with looking for the coming of the Lord, and to satisfy her thirst by this gift. And so the holy prophet says: "Thou shalt open my mouth, and it shall declare Thy praise."(4) He, then, who praises the Lord Jesus kisses Him, he who praises Him undoubtedly believes. Finally, David himself says: "I believed, therefore have I spoken;"(5) and befo